Catechetical writings

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Catechetical writings

Dr. Martin Luther's

Complete Writings,

published by

Dr. Joh. Georg Walch.

Tenth volume.

Catechetical writings and sermons.

New revised stereotype edition.

St. Louis, Mo.

concordia publishing house.

1885

Dr. Martin Luther's

Catechetical Writings.

Edited by

Dr. J. G. Walch.

Published anew on behalf of the Ministry of the German Evangelical Lutheran Synod

of Missouri, Ohio and other States.

St. Louis, Mo.

concordia publishing house.

1885

Foreword.

Herewith we hand over the tenth part of Walch's collection of Luther's works, which contains his catechetical writings, in a new form for public use. In this revised edition, we have retained the arrangement of Walch, who rubricated the writings of Luther that belong here according to the main pieces of Luther's Small Catechism. Walch has woven these writings into a whole and in the historical introduction, the individual parts are so closely connected that a change or rearrangement did not seem possible, if one did not want to overturn the whole structure. It cannot be denied that the selection and compilation of Luther's "catechetical" writings depends on the subjective judgment and taste of the editor and in some places challenges criticism. In general, it is often difficult to decide whether one of Luther's writings has more the character of a catechetical or polemical or Reformation-historical writing. The arrangement of the Erlangen edition is also quite subjective, often purely arbitrary. The compilation of all

of Luther's occasional writings according to chronological order would be advisable in many cases, even if in this case the writings of the same type would be torn apart. However, the deficiency of the factual order, the disturbance of the historical context, can easily be compensated for if, as has now also been done in this part, a rubrication of the titles of Luther's writings united here according to the time of writing is added to the table of contents..

However, this volume has also undergone a thorough revision. The text of the German writings has been reviewed and improved according to the original printings used by the Erlangen edition. For the letters, German and Latin, De Wette's "Briefe Luther's" was compared, for some writings also Löscher's "Vollständige Reformationsacten". The translations of the Latin writings made by Walch's co-workers had to be corrected in many cases, and mostly replaced by new translations. Also, the letters and concerns, which Walch gave only in excerpts and incomplete, were completed from the original text. Likewise, some of the

VI Foreword . VII

The titles and headings indicating the content of the letters and concerns in question may be changed.

The present edition also includes some writings that are completely missing in Walch's work and that have been added to this volume at the relevant places because the subject matter they deal with has been included here by Walch. These are, apart from various reviews of several sermons, another "Concerns of Luther, Jonas, and Melanchthon about the counter-defense," a letter to Nic. Hausmann of May 26, 1531, a disputation of the Mass, and Luther's preface to the Begräbniß-Gesänge of 1542. Other additions, such as the enclosure of the musical scores to the "German Mass," explanation of outdated

Words, scholastic expressions, etc., make themselves recognizable as such.

Walch's preface, which contains the historical introduction, has been supplemented by completing and partially correcting the table of contents and by increasing the historical material. We have not specifically noted formal changes to Walch's text, but have added the factual additions in square brackets.

This volume of Luther's works also contains an alphabetical index.

May Luther, the greatest and best catechist since the days of the apostles, find many students eager to learn, not only in the theological world that calls itself by his name, but among the Lutheran Christian people in general!

St. Louis, Pentecost 1885.

G. Stöckhardt.

Index of translations of Latin writings ** Index of the translations of Luther's Latin writings newly prepared in this revised edition..**

Two Disputations of the Unity of the Divine Being and the Difference of Persons in the Godhead. Column 176.

Another theological disputation on the mystery of the Holy Trinity, the Incarnation of the Son, the Law 2c. Col. 186.

Sermon on the Fear of God. Col. 198.

Disputation on the words of Christ: Go and sell all that you have and give it to the poor. Col. 576.

Concerns about a marriage engagement, to Georg Spalatin. Col. 690.

Reminder to Stephan Rodt, town clerk in Zwickau, as to how he should meet his wife in her unrighteous nobility. Col. 734.

Sermon against the vice of slander. Col. 938.

Sermon on the abandonment of all things. Col. 976.

Theological disputation that in Christ the divine and human natures are united in such a way that Christ is only one person 2c. Col. 1140.

Theological disputation on the question: whether the sentence "the word became flesh" is true in philosophy. Col. 1168.

Two sermons on the Passion of Christ. Col. 1176.

Sermon on the Spiritual Understanding of the Law. Col. 1212.

Sermon on the Gospel. Col. 1216.

Sermon on repentance. Col. 1220.

Sermon on the threefold justice. Col. 1254.

Sermon on circumcision and the righteousness of faith. Col. 1276.

Sermon on imaginary holiness and reliance on one's own merit. Col. 1284.

Sermon on the capital sins of those who boast of their meritorious works and imaginary holiness. Col. 1288.

Answer concerning the procedure of the authorities against the ghosts and the insane and desperate. Col. 1532.

How priests should conduct their lives. Col. 1608.

Letter to Nicolaus Hausmann, 26 May 1531. col. 1614.

That a parish priest should not remain silent about the unfair dismissal of a preacher. Col. 1618.

A comforting booklet in all adversity. Col. 1820.

How a Jewish woman is to be baptized. Col. 2146.

Disputation from the Mass. Col. 2260.

Walch's Foreword.

Contents of the same.

Since this tenth part contains Luther's catechetical writings, the present preface first gives information about Luther's two catechisms, and lists what belongs to their history, § I-XVIII.

After that, those catechetical writings that serve to explain the Catechism, which follow one another according to the order of the six main sections. Those dealing with the first main section are again divided according to the ten commandments and include, among other things, what Luther wrote about the difference between the spiritual and secular regiment, about the improvement of the Christian state, about the dispute whether one should judge according to Mosaic or imperial laws, about rebellion, about obedience to the secular authorities, about the establishment of good schools, about the soldiery, about resistance against the emperor, § XIX-XXVII.

Similarly, what he set up of the marital status, especially of certain marriage cases, as, from the marriage with the deceased wife sister, from the Digamie of Landgrave Philip of Hesse 2c., of which all and at the same time also of the Trau-Büchlein detailed information has been given, § XXVIII-XXXV.

The same was done with the writings concerning the other commandments, such as usury, the purchase of interest, and the order of a common box, § XXXVI-XXXVII.

The writings in regard to the other main section are either general or special, in which, among other things, the sermons are dealt with in which Luther presented the doctrine of the infernal journey of Christ, § XXXVII to § XLIII.

These are followed by the writings that have been collected for the third main section, which have also been gone through one after the other, and in particular a report is given on the hymnals published during Luther's lifetime, on his comfort writings, prayers, and on the instruction of the visitators, § XLIII to § LXVI.

By indicating hereupon which writings are to be found here to the fourth main part, one has particularly mentioned what has proceeded because of the baptismal booklet, § LXVII to § XXXI.

In the same way, those writings have been touched which are counted to the fifth and sixth main part, § LXXII to § LXXVIII.

§ I.

Since this tenth part of Luther's complete books contains his catechetical writings, the two catechisms, the smaller and the larger, which the blessed man wrote, are the first to be found among them. The occasion for this was the church visitation, which was carried out by order of the Elector of Saxony, John, in his lands in the year 1527.

and continued in the following year. The electoral order for this was dated in Torgau on the Sunday of Trinity in 1527. It is found in Professor Kapp's "Nachlese einiger zur Erläuterung der Reformation-Geschichte nützlicher Urkunden," Thl. I. p. 173; and of the instruction given at that time, Herr von Seckendorf gives in "Historia Lutheranismi", libr. II, § 36, p. 100, post.

2 Walch's Foreword. Z

Apart from this, however, one can look up Joachim Camerarius in "Vita Melancthonis" p. 110, Christian Schlegel in "Vita Spalatini", p. 103, Joh. Müller in the "Sächsische Annalen" under the year 1528, along with others who have described the history of the Reformation.

Among those who were chosen for this work, namely for the Chur and partly Meissen district, was also Luther and was taken in such a way that Justus Jonas and Johann Pomeranus or Bugenhagen were to assist him and take his place in case one or the other obstacle should arise with him. According to the instruction received for this purpose, it was to be examined, among other things, how the teachers as well as the listeners were doing with regard to the teaching and knowledge of the evangelical truths and with regard to life and conduct, and whether the great blessing of God, which he had shown to the country through the light of the gospel, had been recognized with humble and due thanks. This investigation, taken over from Luther, now gave him the opportunity to write a catechism. For he found everything in such a miserable condition as he had not suspected. Not only among the common man, but also among the pastors and teachers, a great blindness and ignorance in regard to faith and salvation was apparent, as he himself left the following testimony: "To put this catechism or Christian doctrine into such a small, simple, simple form, I was forced and urged by the miserable, miserable hardship, which I recently experienced, since I was also a visitator. Help, dear God, how many a pity I have seen that the common man knows nothing at all about Christian doctrine, especially in the villages, and unfortunately many pastors are almost, unskilled and unfit to teach; and yet all should be called Christians, be baptized and enjoy the holy sacraments, know neither the Lord's Prayer nor the faith or ten commandments, live there like dear cattle and unreasonable swine, and now the gospel has come, yet have learned finely to abuse all freedom masterfully. O you bishops! what do you want

But do you not answer Christ more and more that you have let the people go so shamefully and have never for a moment proved your ministry? This testimony is in the preface of the Little Catechism. I can also add what he wrote to Georg Spalatin in 1529: "Miserrima est ubique facies ecclesiarum. Rusticis nihil discentibus, nihil scientibus, nihil orantibus, nihil agentibus, nisi quod libertate abutuntur, non confitentes, non communicantes, ac si religione in totum liberi facti sint: sic enim sua papistica neglexerunt, nostra contemnunt, ut horrendum sit, episcoporum papisticorum administrationem considerare." (I.e.: The church presents an exceedingly miserable picture everywhere. The peasants learn nothing, know nothing, pray nothing, do nothing but abuse freedom by no longer going to confession and communion, just as if they had become free of all religion: thus they have thrown away their papist religion, but also spurn ours, so that it is quite frightening to contemplate the misrule of the papal bishops). - This letter can be found in the "Supplementum epistolurum Lutheri", p. 80, edited by D. Buddeus.

§ II.

The spiritual misery of so many people, which Luther perceived during this visitation, was very close to his heart and he considered it his duty, according to the measure of grace that the Lord would grant him, to contribute everything by which the eternal salvation of the poor souls could be promoted. To this end, he made the twofold catechism. It is generally thought that the smaller one was first published in January 1529, and the larger one in October of the same year. Among others, Johann Benedict Carpzov writes in "Isagoge in libros ecclesiarum Lutheranarum symbolicos" (Introduction to the Symbolic Books of the Lutheran Churches), p. 944: "Mense Januario anni 1529 minorem catechismum conscripsit, cui mense Octobri ejusdem anni subjunxit majorem" (i.e.: In the month of January of the year 1529 he wrote the minor catechism, to which he added in the month of

4 Walch's Foreword. 5

October of the same year), which Adam Rechenberg in "Appendice tripartita", p. 25, Heinr. Pipping in the "Historisch-theologische Einleitung zu den symbolischen Schriften", Cap. 7, § 16, p. 110, and others agree with.

Others turn the matter around and say that both catechisms were published in 1529, but the larger one sooner than the smaller one, and this is to be concluded from the following circumstances. Johann Mathesius writes (in the VI sermon of the history of Dr. Martin Luther, p. 57): "After the experience gave by such interrogation and in Christian confession that few pastors knew of the Catechism, and many laymen could not pray right, let alone that they should have understood the six pieces of the children's doctrine, Doctor let his great Catechism go out, and explained and summarized the children's doctrine of the ten commandments, faith, Our Father, baptism, absolution and the Lord's Supper in a fine manner." He then added that so that the catechists and catechism students could finely retain, understand, and repeat such teaching, Luther had summarized the children's doctrine briefly and roundly and also had the small catechism go out in fragments, which is an important testimony. For as Mathesius quite clearly and expressly remembers the large Catechism first and reports that Luther then also published the small one, he is to be especially believed in this, since he was a good friend of Luther and could have preached about his life only thirty-six years after the publication of the Catechisms, thus having the best and surest news about the matter. It is added that Luther himself, in the preface to the small Catechism, remembers the large one and says: "Third, when you have now taught them such a short Catechism, then take the large Catechism before you and also give them richer and further understanding," which is expressed in the Latin copy thus: "Postquam hanc brevem catechismi expositionem absolvisti, tum illam longiorem tractationem ingredieris, ut plenius omnia auditores intelligant." From this the Lord Veit Ludwig von Seckendorf (in "Historia Lutheranismi," libr. II, § 51, p. 145) makes.

the conclusion that the larger Catechism came to light earlier than the smaller one. And one also wants to prove this because the larger one was already brought into Latin in July 1529 by Vincentius Obsopöus, Rector of the school at Ansbach, which was the same Latin translation that was subsequently added to the symbolic books of our church in 1580. This has especially the Mr. Joh. Melchior Krafft in the "Emendandis et Corrigendis quibusdam in historia versionis germanicae bibliorum Martini Lutheri Io. Friderici Mayeri", § XIV, p. 33. Because of these circumstances, others now depart from the opinion that the smaller Catechism was published before the larger one, and hold that the larger one came to light first and the smaller one after it. One can find Mr. D. Christ. Heinr. Zeibich's "Weimarische Catechismus-Historie," p. 98, Georg Heinr. Götze's "Commentar, de miraculis catechismi," p. 17, and Joh. Franz Buddeus' "Isagoge ad theologiam," libr. II, cap. I, § 12, p. 372.

§ III.

Some believe that the reasons now touched upon would not be such that the matter could be determined and the publication of the larger Catechism before the smaller one could be assumed as something certain; rather, it would remain uncertain and doubtful. Nor would it matter much whether the actual time was known so precisely or not. For what is brought from Mathesius is therefore not a certain and infallible testimony, because it could be that he only wanted to indicate that Luther had produced the larger one for the better understanding of the children's doctrine, but also the smaller one to help the memory of the simple, without looking at the time and order when it came out. That Luther, in the preface of the smaller Catechism, thought of a larger one, could be proof, if only it is correct that this preface was printed at the same time as the first edition of the smaller Catechism. It could also be that Luther, when he wrote this preface, already had

6 Walch's Foreword. 7

The author of this book, Dr. Gregorius Langemack, in his "Historia catechetica", part of the "Historia catechetica", recalls that he had the larger catechism in his hands at that time and referred to it in advance, because it should have followed soon and been published. Such recollections are made by Dr. Gregorius Langemack in "Historia catechetica", part. II, p. 102, and says that it is certain that the small Catechism was not yet printed in January and the large one not only in October; however, it remains doubtful at what time they actually came out, primarily because Luther already began to produce the small one at the beginning of the year 1529. He claims this because in a letter of January 15, 1529, Luther had included these words: "Modo in parando Catechismo pro rudibus paganis versor" (i.e.: "At present I am busy with the small one").At present I am busy writing a catechism for the ignorant peasants), so that he would undoubtedly understand the small one, and two months later he wrote to Nicolaus Hausmann: "Non est absolutus catechismus; sed brevi absolvetur" (i.e.: The catechism is not yet finished, but will soon be finished).

But these reminiscences do not seem to have much to do with each other. Mathesius speaks of the matter in such a way that he quite clearly distinguishes the two catechisms from each other, and reports that the larger one would have come out sooner than the smaller one, by saying: "The doctor let his large catechism go out" and then adds: "He also let the small catechism go out in fragments"; which he then tells in such a way that one can see that he wanted to indicate such an order, according to which the larger one was followed by the smaller one. If one thinks that Luther, in the preface to the smaller Catechism, was thinking of the larger one, not insofar as it had already come to light, but as a writing that he was busy with at that time and that he wanted to publish soon, then this is a conjecture that contains something possible, but nothing probable. In the meantime, I myself am of the opinion that it is not completely certain, but rather very probable, that Luther had the larger Catechism made and printed before the smaller one. The certainty is

not there. Among the reasons given, there are some doubts that oppose the complete conviction; however, together they make up a strong probability, especially since it is correct that the preface was added to the first edition of the Small Catechism. One can not only conclude this to some extent from its nature and arrangement, but also finds it in the editions that came out in 1529. Finally, there is not so much in the matter itself. The larger one may have been printed earlier or later than the smaller one, so we consider it a great blessing of God that we have both.

Recently, it is almost universally assumed that the Great Catechism was written and published first. This is strongly supported by the remark in the (small) preface of the first edition of the Great Catechism that "this Catechism is to be an instruction for children and the simple". According to this, the relevant passages in the letters are also: Non est absolutus, sed brevi absolvetur, "It is not yet finished, but will soon be" (March 3, 1529, de Wette III, 426) and: Modo in parando catecheismo pro rudibus paganis versor, "Now I am engaged in producing a catechism for the brute peasants" (Jan. 15, 1529, de W. Ill, 417) to refer to the great Catechism. Luther originally had in mind only the writing of a Catechism, precisely for the children, simple-minded, ignorant, and when this work had become too long under his hand, he had the idea to have a shorter form follow. Probably the large Catechism appeared under the title "German Catechism" first in April 1529, the small one in July or August of the same year. Cf. v. Zezschwitz, Catechetics, II, 323. 324. Köstlin, Martin Luther, 11,51.52. D. Red.

§ IV.

As far as the smaller Catechism in particular is concerned, three pieces had previously been counted as part of the Catechism, the Ten Commandments, the Faith, and the Lord's Prayer, which had been included in the

8 Walch's Foreword. 9

In the middle ages and before the Reformation, the three catechisms were in use in the papacy and were still preserved in the great darkness and blindness, as can be seen not only from the catechetical writings produced at that time and the resolutions made in the church meetings, but also from various testimonies of Luther. In the short "Preface to the Great Catechism" he writes: "We leave it for the common crowd with the three pieces that have remained from time immemorial in Christianity, until one practices well in them," and there he means the three pieces of the Catechism mentioned. In the "Exhortation to the entire clergy, assembled at the Diet of Augsburg," which is found in the fifth Altenburg part, p. 201, he calls them the entire Catechism, and since in 1520 he published the "Short Form to Consider the Ten Commandments and the Faith and to Pray the Lord's Prayer," as I will show in what follows, he said in the preface that it was not without special providence of God that one had decreed that the Ten Commandments, the Faith and the Lord's Prayer be observed, faith, and the Lord's Prayer, because "in these three things all that is written in the Scriptures, and may always be preached, and all that a Christian needs to know, is thoroughly and superfluously comprehended, and is written with such brevity and ease that no one can complain or excuse himself that it is too much or too difficult to keep what is necessary for his salvation. For three things are necessary for a man to know that he may be saved: First, that he should know what he ought to do and what he ought not to do; secondly, if he should see that he cannot do or leave it by his own strength, that he should know where to take, seek, and find, that he may do and leave the same; thirdly, that he should know how to seek and have it."

§ V.

These three pieces: Of the Law, of Faith, and of the Lord's Prayer, which had hitherto been the basis, Luther put them in another form, adding to them two of Baptism and of the Holy Communion.

He also added the first part to the second part and wrote the small catechism in such a way as we really have it. It consists of five main pieces, as he himself counts them and says in the large Catechism: "Thus one would have five pieces of the whole Christian doctrine everywhere, which one should always practice and demand and interrogate from word to word. This is not contradicted by the fact that Joh. Mathesius, as can be seen from his "Sechster Predigt von der Historie Herrn D. Mart. Luther's", p. 57, he meant six main pieces of the Catechism. For since Luther, before the treatise on Holy Communion, gave an instruction on confession, how to instruct the simple, Mathesius made this a special main section and thus counted them together as six; whereas Luther himself did not do this and did not consider this instruction to be a main section of its own. Subsequently, a change was made to it and it was made into a special main section: "On Confession and the Office or Authority of the Keys," which is generally the fifth in the order, but is also sometimes called the sixth. Polycarpus Leyser, in the "Catechismus Lutheri latino-germanicus", p. 3, seems to attribute it to Luther himself, writing that Luther added the "Doctrine of the Keys of the Kingdom of Heaven" to the five usual main pieces, although it is possible and also believable that he thereby understood nothing other than the previously mentioned teaching: "How to teach the simple to confess", which Luther prepared and included in the chapter on Holy Communion. This much is certain, that such a main piece, as we have it now, did not come from Luther. For it is found neither in the oldest editions of his Catechism, nor in the parts of his printed writings, nor in the collection of our symbolic books, in which both of Luther's Catechisms are otherwise known to be found, and from this it is quite clear that Luther cannot be considered the author. Who he actually is, there is no agreement. Some leave it at that, that they say, the addition "Of the power of the keys" came to the time of our ancestors, when the Calvinists

10 Foreword by Walch. 11

The Church of St. John the Baptist endeavored to abolish confession and absolution, as Dr. Johann Benedict Carpzov writes in his "*Isagoge ad libr. eccl. Luth. symb. "*p. 95: "Factum est hoc augmentum sine dubio patrum nostrorum tempore, ubi Calvinistae confessionem et absolutionem ex ecclesiis ejicere omni studio conati fuerant" (i.e.: This addition was undoubtedly made at the time of our fathers, when the Calvinists were striving with all their might to abolish confession and absolution from the church).

However, this is not sufficient. For what is assumed here concerns only the cause, and it may be that the Calvinists gave the opportunity for this. Now, however, the main question is: Who made the addition "Of the power of the keys"? In Caspar Fiedler's "Enlightened Catechism Preacher," p. 67, it is stated that the older Fischer, who went to table with Luther in 1559, added the feast questions and considered confession, which Luther placed before the doctrine of the Lord's Supper, to be a special main section of the Catechism; but this is also not sufficient, nor does it concern the matter itself. If one assumes, however, that Dr. Caspar Melissander, who was superintendent in Altenburg, may be the author or may have contributed something, then nothing can be cited in which such an assumption could only have some basis. In the preface of the aforementioned "Catechism Preacher," the question is raised: Who made the fifth main section and especially the interpretation: "I believe what the called servants" 2c. and said: "Presumably, Dr. Caspar Melissander, Superintendent in Altenburg, may have made them; for so they stand in Craselii Altenburgischen, Sittig's Merseburgischen and now also in the Dresdnischen Catechismus. One can read Joh. Martin Schamel's "Vindiciae catecheticae", p. 122.

It is more believable that Dr. Johann Knipstrow*) published this catechetical piece in 1554.

*He was born on May 1, 1497, and since God brought him to the knowledge of the evangelical truth, he was among the first to bring forth the pure doctrine of the Gospel in Pomerania and to oppose Pabstism. In Stralsund he was

which can be concluded from several circumstances. In the year 1554, namely July 11, a spiritual meeting was held in Greifswalde because of a dispute about the doctrine of the infernal journey of Christ, and Knipstrow presented the explanation of the office of the keys, with the intention that they should be used in the schools with the children and in the churches with the congregation, which was also accepted. The existing acts of the aforementioned synod, which Dr. Jakob Heinrich Balthasar has communicated, bear witness to this. They can be found in the previously mentioned "First Collection of Writings Belonging to the Pomeranian Church History", p. 89. One reads in the same the following: "Ninth, it is agreed that the sixth piece of the Catechism, Of Confession and Keys of the Kingdom of Heaven, as it is written in the Catechismo and now propounded and accepted in the Synodus, shall be presented and explained to the congregation and children," From this, then, it cannot be concluded without all reason, that at that time Knipstrow had made a certain arrangement of Luther's Catechism and had put the fifth main section "On Confession and the Power of the Keys" into the form we have now, presented it to the Synod and received their consent that it should be taught in this way in the future. This is made even more probable by the fact that the Greifswald Ministry, in a preface to Joh. Sleker's, former pastor at S. Nicolai in Stralsund, "Explanation of the Catechism", writes: "In it, the Catechism is set in unaltered form, as the man of God Luther had it in the five pieces and the first General Superintendent in pre-Pomerania, Dr. Johann Knipstrow, in the sixth piece, along with the house tablet, from the

He was the first pre-Pomeranian general superintendent and professor of theology at Greifswalde, which offices he administered with great care and fidelity until God called him away from this life. A detailed account of him and his writings can be found in D. Balthasar's "Andere Sammlung einiger zur Pommerischen Kirchen-Historie gehörigen Schriften", p. 317 f.; Dr. Mayer's "Historiae synodorum Gryphiswaldensium", published in 1703, also contains a biography of him.

12 Walch's Foreword. 13

The author of this book is the one who has literally written and rightfully interpreted the Holy Scriptures. However, since what I have now stated together only constitutes a probability that is not the strongest, but nevertheless has an advantage over other conjectures that have become known about this matter, it is not yet certain that Knipstrow made the addition "From the office of the keys". It will also be difficult to reach a historical certainty in this.

sNow we have gained more certainty about this point. The main section "Vom Amt der Schlüssel" (On the Office of the Keys) is first found in the Nuremberg "Kinderpredigten" (Children's Sermons) of 1533, which appeared as an appendix to the Brandenburg Agende and probably originated with Brenz. And so Brenz's Catechism, in the form in which it was incorporated into the Church Order of 1535, also contains a sixth main section, "Of the Keys. Therefore, in all probability, Brenz is the author of this main section and Knipstrow only the redactor of it in the Pomeranian Catechism. Cf. v. Zezschwitz, Catechetics, II, 327. 328. D. Redactor).

§ VI.

In his small Catechism, Luther made an appendix to the main pieces, which consists of the "Morning and Evening Blessing," the "Table Prayer," and the "House Table," to which the "Wedding Booklet" and the "Baptismal Booklet" were added in the German copy; In the Latin, however, they have been omitted, as I will show in the following and deal in more detail with these two writings, which have been separated from the Catechism in the present tenth part and placed in their proper place. That such additions, and among them especially the "Haus-Tafel", are of Luther's origin, is proven by the oldest editions, which are available of the small Catechism, therefore, if in the previously mentioned testimony of the Greifswald Ministry or of Dr. Rango it is thought that Knipstrow added the "Haus-Tafel", then this has probably no reason, one must assume and understand it in such a way, that Knipstrow was one of Luther's authors.

and changed the other in it. The "Fragstücke für die, so zum Sacrament gehen wollen" (Questions for those who want to go to the Sacrament), which are also in the small catechism, some also want to attach to Luther, and in this case Dr. Gregor Langemack refers in "Historia catechetica", part. II, p. 109, that he had seen it printed in octavo in Lauingen in 1584, and that Luther had been expressly named on the title as the author of it; thus it seems that he first put it together for the benefit of the church in Kemberg. For the inscription reads: "Etliche christliche Fragstücke mit ihren Antworten für die, so zu dem Sacrament gehen wollen, auf das einfältigste der Kirche Christi zu Kemberg erstlich zugestellt durch D. Martin Luther." Whether this alone is sufficient proof, I leave to one side. This much is certain, that one does not find it in the first and oldest editions of the small Catechism. I have also not yet perceived that they would have been especially printed under Luther's name during his lifetime, and therefore believe that those who deny them to Luther have at least a greater probability for themselves than those who attribute them to him. In addition to the ordinary preface that precedes the small Catechism, there is another one that is somewhat shorter than it. Since Johann Aurifaber included it in the "Eislebische Theilen" (II, p. 13), he reported that it was not in the Wittenberg and Jenische collections and that it had been sent to him by Mag. Joachim, pastor at Helber, in the county of Mansfeld, after the first Eislebische Theil had already been completed. From this Eislebische collection of Luther's writings, it was subsequently brought into the Altenburgische (IV, p. 465) and Leipzigische (XXII, p. 44) under the title: "Preface by D. Martin Luther to the booklet: Enchiridion christlicher Unterweisungen, nützlich und gut für alle Christen, wie man sie zu GOttes Wort und Dienst führen möge". Dr. Daniel Heinrich Arnoldt of Königsberg also had it printed at the beginning of his new edition of Luther's large Catechism, together with the actual preface of the small Catechism, but also in an annotation

14 Walch's foreword. 15

p. 29 reminds us that it is a part of the "Tractate of the German Mass". This is not a special preface made by Luther to the Catechism, but only a piece that is taken from his booklet "Von der Deutschen Messe", and therefore it has been omitted in the printing of the small Catechism in this part.

§ VII.

Luther's little catechism itself is written in such a way that it must be considered an excellent book; one may look at the things that occur in it or at the way it is presented or at the order in which it is presented. Everything is arranged in such a way as the true nature and actual intention of the Catechism requires. It comprehends all those truths and doctrines of faith that everyone must know if he truly wants to believe in Jesus and attain salvation. One has well distinguished those pieces that deal with the foundation of faith from those in which such a relationship does not exist. They have looked not only at faith, but also at life, precisely because true and justifying faith must be active through love, and neither can be separated from the other. Blessed Luther explained all this in his explanations in a simple and thorough way. Both had to be done if it was to be a useful and edifying catechism. It is intended for children and simple-minded people, according to whose nature a teacher has to orient himself in instruction and present everything in a simple manner. Luther combined this simplicity with thoroughness and based all catechetical teachings on Scripture as a certain and immovable foundation, because he knew well that just as Scripture is the only guide to faith and life, it is also the only source from which everything contained in the Catechism must flow, and nothing in it can be accepted as true unless it agrees with Scripture. The order followed is good, and the five main pieces have such a coherence among each other, that the

thing itself. This is based on the main content of the Catechism, which is that it teaches us the order of salvation established by God. Before the Fall, He established it in such a way that if one would keep the Law perfectly and not commit a single sin, one would be saved, and therefore the first main part, The Law, begins in such a way that, even if we are not able to keep it perfectly, we must first recognize our great ruin and our great guilt in such a way that we crawl to the cross and take refuge in Jesus Christ and His perfect atonement. After the fall, God made a covenant of grace with the human race and, according to His wisdom, justice and goodness, decreed such an order of salvation that if one would truly believe in Jesus and persevere in faith until the end, one would attain the righteousness that is valid before God and salvation. And this is the purpose of the second main part, On Christian Faith, which primarily presents the articles of faith, but also includes the doctrine of the righteous and saving faith. Such faith is not a work of nature, but of grace, a benefit and gift of God, for which we have to ask and implore Him, and therefore the doctrine of prayer follows in the third main section; and since God does not kindle, strengthen, and sustain it in us directly, but by means of the prescribed means of grace, and among such means of grace are also the holy sacraments, this is the reason why the blessed Luther added the fourth and fifth main sections, On Holy Baptism and the Lord's Supper. The prefaces, which he prefixed to both catechisms, are not to be read without arousal. We can clearly see from them how highly he held the catechetical truths and how much the ignorance of those who professed the evangelical doctrine at that time and the negligence of some preachers in this regard went to his heart.

See Joh. Wilh. Baier's "Aphorismi de informatione catechetica, ad praefationes catechismorum beati Lutheri." From

16 Walch's foreword. 17

The good and beautiful order that is found in our Catechism has also been acted upon by others, such as Zacharias Schiller in the preface to his "Explicatio Catechismo", Caspar Erasmus Brochmand in "Commentar, in epistolam ad Ebraeos, VI, 1.p. 209, who notes that the method of our Catechism is set up in the same way as Christ, John and the Apostles, that they began with repentance and then presented the doctrine of faith; likewise Johann Mari. Schamel in "Vindiciae catecheticae", p. II, Gregor Langemack in "Historia catechetica", part. II, p. 114, and others.

§ VIII.

The ill-minded object in all sorts of ways to Luther's catechism and generally criticize it as if it were something sectarian: The Lutherans would not have otherwise known how to spread their doctrine among the people than through a simple catechism; it is imperfect and lacks many important doctrines; there is no proper method and order in it; Luther should have written everything only in the words of the Holy Scriptures; he has omitted the applications and has not indicated, among other things, how the Ten Commandments serve for repentance and sorrow over sin, the Creed and the Sacraments for the revival and strengthening of faith. 2c. In particular, in certain passages in this Catechism, people have wanted to take offense at one expression or another and have thought that Luther did not always explain himself correctly, adequately and comprehensibly, which is what some of those who profess to belong to our church sometimes imagine for lack of sufficient insight. Now, Luther was indeed a human being, and even in his writings he acknowledged that he was subject to human faults and weaknesses, and therefore needed to grow and increase through the grace of God, which he well recognized and also testified to. However, what one might find objectionable in his Catechism, or what might seem questionable in it, is of such a nature that it can be answered and saved with reason. This is what Johann Martin Schamel has done in a special writing

and thus undertook a good work. He published: "Vindiciae catecheticae, das ist, gründliche Rettung und Beantwortung verschiedener bedenklichen Umstände, Stellen und Redensarten in dem kleinen Catechismus des sel. Luther", 1713, which was not only reissued in 1726, but was also added in 1727: "Supplementa oder fernere Beantwortung der bedenklichen Stellen und Umstände in dem kleinen Catechismus des fel. Luther."

§ IX.

Since this Catechism, as I have shown before, is a splendid and excellent book, it has set itself in a very high esteem. Of this, there are many unobjectionable proofs and clear characteristics. As soon as it came to light, it was introduced into the churches and schools, and it was decreed that according to it the children and the simple should be instructed in catechetical truths. Philipp Melanchthon seems to have looked at this when he wrote in the "Apology of the Augsburg Confession": "With us the canons are kept that the pastors and church servants publicly and at home instruct the children and youth in God's Word, and the catechism is not a child's work, like carrying flags, candles, but an almost (very) useful instruction." In 1580, the Elector of Saxony, August, ordered the pastors and church servants to teach in churches and schools no other catechism than the one Luther had printed, and to read it in the villages every Sunday before the Gospel in its entirety, but without the interpretation. Thus in the General Articles No. IV. One could cite many more such things. But it did not remain at that, but this Catechism has also gained a symbolic reputation and has been placed together with the Great Catechism among the symbolic books of our Protestant Church and this confession has been made of it in the "Concordia Formula": "And because such things also concern the common laity and the blessedness of the same souls, we also confess to the small and great Catechism of Doctor Luther, as

18 Walch's foreword. 19

Both Catechismi: written in Luther's Tomis (works), as to the layman's Bible, therein comprehending all that is widely dealt with in holy Scripture and necessary for a Christian man to know for his salvation". This was indicated even more clearly in the "Declaratio" with the following words: "Because these highly important things also concern the common man and laymen, who, for the sake of their salvation, must nevertheless, as Christians, distinguish between pure and false doctrine, we also unanimously confess to the small and large Catechism of D. Luther's small and large catechism, as written by him and incorporated into his tomis, because they have been unanimously approved by all churches related to the Augsburg Confession, accepted and publicly used in churches, schools and homes, and because in them the Christian doctrine from God's Word has also been understood in the most correct and simple way for the simple laymen, and has been explained in the same form in a necessary manner. They are both in the Concordia Book after the Schmalkaldic Articles; but since they were written and published earlier than these articles, and also earlier than the Augsburg Confession and its Apology, it can be seen that this order was not based on the time of writing and publication. Presumably, they were published after the other symbolic books now mentioned, because the latter were produced and published by public order and in the name of all protesting states, while Luther issued these on his own godly impulse and only under his own name. All of these writings already existed and had been given a symbolic status when the Concordia formula was suspended, as can be seen from the above-mentioned testimonies of this formula, which is also the reason why the two Catechisms were given their place before the Concordia formula. However, before the Concordia book was compiled and brought to light, this order was found in the so-called "Thuringian collection" of some symbolic books, in the so-called Corpus doctrinae christianae Thuringicum of 1571,

and placed the two catechisms immediately after the three old creeds, the Apostolic, Nicene and Athanasian, and before the Augsburg Confession. In the preface of this "Thuringian Collection", which consists of the decree issued by Duke Johann Wilhelm, it says among other things: "Because Luther's small and large catechisms were the first to produce great fruit and, as Luther says, wonders in the Christianity of the German country, as is known to all Christians, we also want to have the same catechisms, as we were instructed and educated in them from our youth, included in our and this country's confession, along with Luther's other books. Thus, in the collection that came to light by order of Julius, Duke of Brunswick and Lüneburg, in the so-called Corpus doctrinae Julium of 1576, Luther's two catechisms also precede the Augsburg Confession and follow immediately after the three so-called general creeds. The same can be seen in the symbolic writings, which were compiled for the use of the Nuremberg church. They have the inscription: "Twelve theological writings of both old and young teachers for the benefit of the studying youth and young prospective church servants" and came to light through the care of Joh. Saubert in 1646. It is easy to see that this order was based on the times and that the catechisms were given their place before the Augsburg Confession and the other symbolic books because they were written and published earlier than the latter. Although they are catechisms and such books are not actually written to the end that they should be symbolic writings, it can happen and is not unusual that a symbolic reputation is attached to them. Dr. Buddeus notes this in the "Isagoge ad theolog. univers.", libr. II, cap. 2, § 7, p. 481.

§X.

The great reputation of this catechism we have first seen in its many edi-

20 Walch's foreword. 21

tions a proof. It came out in three ways. For once it was specially printed, and this happened so often that one can almost not count such imprints. When the pious Joh. Mathesius in the "Sechste Predigt von der Historie des Herrn D. Martin Luther" (Sixth Sermon on the History of D. Martin Luther), p. 57, remembers it and reports that Luther brought it to light, he adds: "In our time, praise God, more than a hundred thousand copies are said to have been printed and brought into all kinds of languages and with heaps into foreign countries and into all Latin and German schools. If he was able to write this in his time, how great may not be the number of special editions of this book, if one should determine them according to the present times! Since certain collections of Luther's writings, both Latin and German, have been made and printed together, the two Catechisms have not remained behind, but have been included as the most distinguished books in the Latin and German languages, as the Wittenberg, Jena, Altenburg and Leipzig parts show, which also constitutes a special kind of their publication. In addition, they have been printed along with other symbolic writings, as I noted earlier, and have been added to many other books. He who claims that no book has been printed so many times in our country as Luther's Little Catechism is probably not mistaken.

[As far as the first editions and the gradual completion of the text of the Small Catechism are concerned, we give here the result of the latest investigations. In the first edition of 1529, which is known only from reprints and a Low German translation, the above-mentioned main sections and additions are already found; only in the third main section the salutation of the Lord's Prayer with explanation is still missing, in the fifth main section the question: "How can eating and drinking do such great things? In the house table the sentences of the bishops and authorities are included without the corresponding sentences of the subordinates. In the second edition of 1529, of which there are

a defective original edition is in the Germanic Museum in Nuremberg, the question "How can bodily eat and drink" 2c. and between baptism and the Lord's Supper "A short instruction to confess" were added. In the third edition of 1531 one also reads the address of the Lord's Prayer, with the explanation: "God wants to entice us with it" 2c. The instructions for confession are here already broken down into the familiar three questions. In 1542 the house tablet was completed and after Luther's death the doctrinal piece "Vom Amt der Schlüssel" was included. Cf. v. Zezschwitz, Catechetics, II, pp. 323-326. Köstlin, Martin Luther, II, 55-57.

It should be briefly pointed out that already in the writings of the Church Fathers and in Luther's earlier writings, identical or similar sentences can be found in Luther's explanation of the Catechism, so that Luther carefully chose the expressions and also used the sayings of the Fathers when he wrote the text of the Catechism. Compare v. Zezschwitz, Katechetik, II, 316-323. 329-355. D. Red.]

§ XI.

Both catechisms were written by the blessed Luther in German, and this brought with it the intention that he had in this work, namely, so that he could remedy the gross ignorance that he had perceived during the above-mentioned visitation and give the teachers as well as the listeners a book in their hands, according to which the instruction could be arranged and the knowledge of the catechetical truths could be promoted. The Little Catechism has been translated from this original language into many others, and this again gives us proof that its reputation is great, and the esteem in which it is held is not small. I would have to spread myself far and exceed the limits of this preface if I wanted to enumerate all such translations and make an exact list of them; therefore, it may be enough if I mention only a few of them, namely the following:

1. the Latin one, which was prepared by Joh. Lonicer and published in Marburg as early as 1529;

22 Walch's foreword. 23

2. the Greek, such translations have provided various, as, besides the Joachim Camerarius, Michael Neander, whose "Catechismus minor, graeco idiomate expositus", at Basel 1564 to the appearance, also 1558 there is printed; Joh. Mylius, of whose version several editions are available and among them is also one, over which the said Neander has supervised and increased it with a lengthy preface and various additions; Nicolaus Selnecker in "Catechesis Martini Lutheri minor graeco - latina et ejusdem repetitio, additis definitionibus et quaestionibus de praecipuis doctrinae christianae capitibus instituta", Leipzig 1577; likewise Job Magdeburg in "Sententiae sacrae et apostolicae sanctorum Pauli, Petri, loannis etc."., graece et latine, in locos communes collectae, una cum catechesi D. Martini Lutheri", Basel 1562 and Leipzig 1589, the latter edition under this inscription: "Catechesis D. Martini Lutheri", was printed in Greek and Latin. To these are added Martin Crusius and Joh. Posselius, who also translated this Catechism into Greek, as there was no lack of those who translated it into Greek verses. This is from Laur. Rhodomann, Matthäus Goth and Paul Viccius, as Fabricius states in "Centifol. Luther.", p. 288;
3. the Hebrew one, which we have to thank Johann Clajus, Rector in Nordhausen. He had the Catechism printed in four languages at the same time, in German, Latin, Greek according to the previously mentioned translation of Joh. Mylius, and in Hebrew, into which language he had translated it himself. It appeared under the title: Catechesis D. M. Lutheri minor, germanice, latine, graece et ebraice, 1572" and was subsequently printed several times. In 1599 it was also published in Wittenberg, after Conrad Neander had changed the Hebrew translation, added the part about confession and the two creeds, the Nicene and Athanasian, with this inscription: "Catechesis minor Lutheri quadrilinguis, M. Io. Claji, Herzbergensis, opera quidem antehac

rabbinice conscripta; jam demum auctior et purior ex ipsis sacris fontibus ebraice cum radicibus in margine edita, retentis probatis versionibus, germanica Lutheri, latina Io. Sauromanni et graeca Michaelis Neandri." Regarding this edition, Joh. Christ. Wolf in "Biblioth. ebr.", part. Ill, p. 361.

4. the Arabic, which Dr. Joh. Heinrich Callenberg of Halle, under the direction of Salomon Neger, a Damascene, prepared and had printed in 1729;
5. the Wendish one, which Primus Trüber wrote and published for the good of his compatriots; however, it did not remain with one edition, but the Catechism was printed several times in this language. Of Primus Trüber as well as of the Catechism, which was printed in the Wendish language, Christian August Selig deals in the "Complete History of the Augsburg Confession", Thl. I, p. 714, and Gregorius Langemack in "Historia catechetica," Thl. II, P. 285;
6. the Malabar one, the author of which is Mr. Bartholomäus Ziegenbalg, who at the beginning put into the Malabar language only the five main pieces without explanation, and then the whole Catechism with the interpretation from word to word. This happened at the beginning of 1707, and since there was no printing press at that time, it had to be copied with great effort and expense until the Malabar printing press arrived in 1713, where such a version was printed at various times. After the death of Mr. Ziegenbalg, Mr. Benjamin Schultze, who also, like him, served his Savior faithfully as a Danish missionary in Tranquebar by preaching the Gospel, had this catechism translated by a Bramanian into Kirendum, which is the Malabar Latin or priestly language, for the service and use of the Bramanians. This can be seen from the "Detailed Reports" sent by the Royal Danish missionaries from the East Indies, Vol. I, p. 226, and Vol. II, p. 612;
7. the Russian one, which we have from Nicolaus Berg, who wrote this translation in such a way that he also added the Swedish, special-

24 Walch's foreword. 25

It was given to the Swedish preachers for their benefit, so that they could teach the Russians, some of whom were under their supervision, the basics of Christian doctrine all the better. It came to light in 1701. Before that, the King of Sweden, Gustavus Adolphus, had already had the Catechism printed in Russian in 1628.

In addition to these, there are many other translations, such as Danish, Dutch, French, Italian, Spanish, Portuguese, Polish, Bohemian, Hungarian, Icelandic, Lapponian, American, Virginian, Warugian, English and others, which would be too extensive to mention.

The various translations of Luther's Little Catechism are listed by Joh. Alb. Fabricius in "Centifol. Lutheran.", p. 287 and 748, Christ. Fried. Wilisch in "Sylloge auctorum catecheticor.", p. 34, so found with his "Jubilaeum Altenburgense", Joh. Christ. Dorn in "Bibliotheca theol. erit.", Thl. II, p. 638, but especially by Gregor Langemack in "Historia catechetica", Thl. II, Cap. 8, p. 263, who showed the most diligence in this. Some of the same I have also previously in the "Introductio in libros ecclesiae Luther. Symbol.", libr. I, cap. 6, § 27, p. 618. Since this catechism is sometimes printed in different languages at the same time, I especially remember the one that Hieronymus Megeser had printed in eight languages under the title: "Der kleine Catechismus Dr. Martin Luther's, in welchem die ^ünf Hauptstücke der wahren christlichen Religion kürzlich sind begriffen: ohne und mit der Auslegung in viel unterschiedlichen und in der ganzen Welt gebräuchlichsten Sprachen mit Diligen Iransferirt und übersetzt", at Gera 1607. The languages found here are: Hebrew, Greek, Latin, German, Italian, French, Bohemian and Swedish. The editor was for a time an associate professor at Leipzig and then Rector at Gera, but at last he resided at Lintz in Upper Austria and died there.

Joh. Mathesius reports that already in his time the Catechism "was brought to foreign countries in all kinds of languages and in heaps.

As I have already mentioned this testimony before, and since he undoubtedly understands primarily the European languages, it has happened that he has also come to other parts of the world and has been translated into the dialect of these. This is certainly an unimpeachable testimony not only to the great esteem in which this Catechism is held, but also to God's special care for His Church, in that through such translations He has given so many peoples the opportunity to recognize and accept the Catechetical truths and thus that which is necessary to know for their eternal salvation.

§ XII.

The special reputation of Luther's little Catechism can be justly proven by the fact that it was followed by many other writings. The number of these is so great that if one wanted to make an exact and sufficient list of them, he could write a whole and not too small book of them. They can all be divided into two classes. Some are dogmatic and concern the catechetical doctrines, which again are of different kinds. Some have made new catechisms and written them in such a way that they are based on Luther's catechism, or have tried to arrange it for better or easier use, as there are many such catechisms, and almost every country and every city where one professes the Evangelical Lutheran religion has its own catechetical manuals in this way for the benefit of its churches and schools. Others have written explanations and explanations of Luther's Catechism, or have had sermons printed that they have preached on it, or have put it into tables, so that the order and the connection of the teachings contained therein may be understood the easier and better, just as there has not been a lack of those who have defended and saved the divine truths contained therein and their presentation against the objections of the contrary-minded and against the scruples that have arisen at one point or another.

However, as all these writings primarily

26 Walch's foreword. , 27

In the course of the study of the teachings of the Catechism, books have appeared in which the history of the Catechism has been described and explained. Of such different types of catechetical writings I have described in the "Introductio in libros ecclesiae Luth. Symbol. libr. I, cap. 6, § 28 ff., p. 620, and also indicated those who have done the same before.

To this I rightly add that the very catechetical work which the blessed Luther undertook gave the papists cause to seek out again the Catechism, which had hitherto been little or not cared for, so that at the Tridentine Assembly it was decided to have a Catechism made for the use of the Roman Church, The same came to light, the Jesuit Peter Canisius produced the same, and his example was followed by others of his order, all of which they owe to Luther. This is so clear that if they want to act honestly and sincerely in this, they must recognize the matter and confess that they were only prompted by it to undertake the instruction in the catechetical teachings and to write catechisms in the end, because they saw that Luther's Catechism had met with such great acclaim and had accomplished so much in the souls of men. To some extent Anton Possevinus goes out with the language and says (Epistola de necessitate, utilitate ac ratione catholici catechismi, bie JU ^ngolftabt 1583 herausgekommen, p. 45): "Quid ergo? si ita posthac fiat, ut catechis- mum doceamus, existimabit populus, aut hoc manasse ab aliis, aut hactenus nos dormitasse. Atqui ut verum utrumque est; ita christiani hominis est, potius culpam suam agnoscere, quam reipublicae tegere privatum vitium" (i.e.: What now? If it happens now that we teach the Catechism, the people must either believe that this was caused by others or that we have been asleep until now. But as true as both are, it is also the duty of a Christian to admit his guilt rather than to cover up a secret common fault.) Concerning the matter itself, let us add what is said at

the famous theologians of our church, Joh. Friedrich Mayer, De ecclesia papaea Luthera- nae reformationis patrona et cliente, p. 92, and Mr. Ernst Salom. Cyprian, vice-president of the Gotha Consistory, in the preliminary report of the "Hilaria evangelica," p. 141,170, have noted. If the papists want to appropriate the glory of the Catechism brought back to light, as Claude Fleury among them did in the preface of his "Catechismo historique", they depart from the historical truth.

§ X III.

But Luther's Catechism maintains its reputation primarily through the special blessing that God has placed on it. Before, in the dark times of the papacy, some pieces of the Catechism were still to be found in the schools and homes, as I have already noted above, but they were handled quite sleepily and carelessly. No one cared that catechetical instruction had been instituted in churches and schools, and even if this should have been done, those who were called teachers and preachers were not skilled in it and were themselves in the grossest ignorance. Luther wrote in one place: "There was not a doctor in all the world who knew the whole Catechism, that is, the Lord's Prayer, the Ten Commandments and the Faith, let alone that they should understand and teach it, as it is now, praise God, taught and learned even by young children: I refer to all their books, both theologians and lawyers. If a piece of the Catechism can be learned rightly from it, then I will let myself be wheeled and wheeled." One finds this in the "Admonition to the whole clergy, assembled on the day at Augsburg," which is in the fifth Altenburg part, p. 208. When Philip Melanchthon wrote the Apology of the Augsburg Confession, he also issued this to the papists, that no catechization should be thought of. "Apud adversarios nulla prorsus est χατήχηαις puerorum, de qua quidem praecipiunt canones" (i.e.: With the opponents one finds no trace of a catechism instruction of the children, which nevertheless the Ca-.

28 Walch's foreword. 29

nones Church laws), his words in the "Apolog. Augustanae con- fess.", artic. VIII, p. 212. Consider what Joh. Mathesius reports of this: "In the pulpit, I cannot remember that I heard the Ten Commandments, the Symbolum, the Lord's Prayer or Baptism in my youth, when I was unfortunately imprisoned in the papacy until the 25th year of my age. In schools one read in the fast from the confession and one of the same form. To the best of my knowledge, before I came to Wittenberg, I did not hear a word in churches or schools about absolution and the consolation that can be obtained by believing in the body and blood of Christ. Just as I do not remember any printed or written interpretation of the children's doctrine in the papacy, which I have read through all the legends and Brigitten prayers from my youth, and especially in Munich with my master, who had a very large German Liberey (book collection) with each other, for a whole year. So in the "Sechste Predigt von der Historie Herrn Dr. Martin Luther's", p. 59. Some other such testimonies list Christ. Friedrich Wilisch in "Historia catechetica," which is found in his "Jubil. Altenburg." p. 37, and Leonhard Bohner in "Institution. theolog. catechetic.", p. 23. This was the situation with the doctrine of the catechism before Luther restored it. But since Luther put his hand to the most necessary and useful work and published his Catechism, the matter came to a different state and the happy progress of the Reformation itself was greatly promoted. Catechism began to be taught in churches and schools, the teachers now had a correct and adequate standard according to which they had to conduct catechetical instruction, and in part they themselves recognized much that they had not known before. The students, who had hitherto been in darkness and blindness, saw what they had to believe and do if they wanted to be true Christians and attain blessedness. Even if many of them did not get further than a literal and historical knowledge, there is no doubt, and history as well as experience testify to it, that also

many have been brought to a wholesome knowledge of divine truths and to a righteous being in Jesus Christ through Luther's Catechism. And that is precisely the blessing that God had placed on it. See, among others, Dr. Rambach's general preface to Luther's small writings, in which he also remembers the blessing that his Catechism had.

§ XIV.

Under such circumstances, there could not have been a lack of praise for Luther's little catechism, which must also be counted among the reasons for proving its excellence, provided that they came from persons who not only had the ability, but also the will, to make a well-founded judgment. I could list many of them, but this would cause an unnecessary prolixity, since honest lovers of catechetical truths are already convinced that God has done us a great favor through this catechism; with the scoffers and enemies, on the other hand, such testimonies are of no avail. But I will list some of them. Joh. Mathesius writes in the "Sechste Predigt von der Historie Herrn D. Martin Luther's" (Sixth Sermon on the History of Martin Luther), p. 59: "If Doctor Luther had done nothing else good in his life, except to bring both catechisms into homes, schools and on the preaching chair, and prayer before and after meals, and when one goes to sleep and gets up, back into the homes, then the whole world could never thank or pay him enough. Johann Wigand in the "Orat. de caussis, cur Catechismus Lutheri in scholis et ecclesiis retinendus? " ("Rede von den Gründen, warum der Catechismus Luther's in den Schulen und Kirchen beibehalten sei"), which was reprinted and Zeltner's tract "De novis bi- bliorum versionibus german. non temere vulgandis" ("that one should not easily publish new German Bible translations") in its second edition in 1710, has, among other things, passed this judgment: "Habet ille Lutheri Catechismus ea omnia, quae isagogicum librum commendare et ornare possunt:

30 Walch's foreword. 31

auctorem probatum et eximium; res magnas, utpote divinas; puram veritatem; verba clara; dexteritatem in ordine, brevitate et nervositate; usum ingentem; testimonia recte sentientium." (I.e., "That Catechism of Luther possesses all that can recommend and adorn an introductory book, namely: a tried and excellent author; high, divine objects; pure truth; clear expression; dexterity in the arrangement, brevity, and outline of the same; an exceedingly great usefulness, as well as, finally, the applause of all well-thinking.") Conrad Porta says in his "Oratio continens adhortationem ad adsiduam lectionem scriptorum Martini Lutheri, ultimi Eliae et prophetae Germa- niae" ("Exhortation to the diligent reading of the writings of Luther, the last Elijah and prophet of Germany"), which is found in Mich. Neander's ,,Theolog. Lutheri, Bernardi et Tau- leri": ,,Catechismus, quamtumvis parvus et in speciem vilis adpareat, admiranda brevitate negotium salutis nostrae nervosius complectitur, quam multorum prolixis et intricatis quaestionibus, ineptis ac impiis glossulis refertissimi libri, adeo, ut omnes portae inferorum et hostes atque haeretici omnes, in unum collecti, nihil praevalituri sint adversus illum." (I.e., "This Catechism, however small and unprepossessing it may appear, yet comprehends in quite admirable brevity the whole business of our salvation more emphatically than those so voluminous books of many, which are full of intricate questions and of unrhymed and ungodly remarks; and to the extent that all the gates of hell and all the enemies and heretics together are unable to do anything against it.") Seckendorf writes in "Hist. Lutheranismi," lib. II, § 51, p. 145: ,,Interim est in libello hoc", namely in Luther's little catechism, ,,et orthodoxia et spiritus, ut in suo genere parem non habeat, id quod lectoribus ipsis, qui veritati non praefracte repugnant, explorandum et judicandum relinquimus. Excellit ante omnia explicatio symboli apostolici. Deinde, depellendis calumniis, ac si solam fidem, id est, nudam ejus professionem, exclusa vitae sanctimonia, aut imaginationem de merito Christi, nobis imputato, ecclesiae obtrusisset Lutherus, brevis et nervosissima interpretatio orationis domi

nicae sufficit." (I.e.: "However, there is a purity of doctrine and a spirit in this booklet that has no equal, which we leave to the readers who are not downright stubbornly opposed to the truth to judge for themselves and to convince themselves of it. Especially the explanation of the apostolic creed surpasses everything that has been done before. Then, however, the short but extremely powerful interpretation of the Lord's Prayer is also able to refute the slander as if Luther had wanted to impose a mere faith on the church, i.e. a dead faith with the exclusion of the sanctification of life, or as if he had taught that a mere imagination of the merit of Christ imputed to us is sufficient for salvation"). Several such judgments and praises attached to this catechism are found in Nicolaus Rebhan's "Concionator," cap. 2, p. 114 sqq, Joh. Joach. Möller's preface to his ,,Catechismi in histor.", Caspar Fiedler's "Erleuchtetem Catechismus-Predig.", cap. I, p. 30, Christ. Heinr. Zeibich's "Weimarischer Catechismus-Historie," p. 16, Gregor LangeMück's "Histor. catechet.", part. II, cap. 6, p. 232, not to mention some others that are mentioned in Joh. Alb. Fabricius ,,Centifol. Lutherani.", p. 281 and 742. How highly this catechism was held, especially by various electoral, princely and other high status persons, are shown by Christian Juncker in a writing, which came out under the title: "Der unschätzbare Catechismus - Ruhm der Chur- und Fürstl. Sächsischen Lande" 1710, Christ. Friedr. Wilisch in "Orat. de amore et meritis principum Saxonicor. in catechismum Lutheri", which is in his "Jubil. AItenburg.", and Gregor Langemack in "Histor. catechet.", xart. Ü, p. 241.

§ XV.

What I have said and mentioned so far actually concerns Luther's small Catechism, and therefore I will add one and the other of the large one. It came out for the first time in 1529; but whether it came to light earlier or later than the small one has already been discussed above. In

32 Walch's foreword. 33

Olearius' list of "Autograph. Luth." is an edition of the German Great Catechism of 1529 in quarto. I also have one at hand, which was published under the title: "Deutsch Catechismus Mart. Luther" printed in Wittenberg by Georg Rhaw in 1529 in quarto. There is only one preface and that is the small one. Whether this is the very first edition, I cannot say, since this Catechism was probably printed more than once in Wittenberg in the year 1529; but so much can be concluded to some extent that the longer preface was not presented right at the beginning and was only added later.

Luther wrote this Catechism in German and it was then translated into Latin. The German copy has been reprinted not only in the collections of Luther's writings and in the German editions of our Concordia book, but also especially, which latter, however, has not been done so much. The latest editions are those that Salomo Gotth. Lehmann and Daniel Heinrich Arnoldt have provided. The latter has published it under the title: "Mart. Luther's großer Catechismus, revidirt und abgedruckt nebst Nachricht von Luther, den symbolischen Glaubens-Büchern und dem Concil von Trident" in 1717 in octavo. Dr. Arnoldt in Königsberg published it with the following inscription: "Der große Catechismus des seligen D. Martin Luther, mit grober Schrift von neuem gedruckt und mit nöthigen Erklärungen, auch dienlichen Anmerkungen, nebst beigefügter Predigt von der Beförderung des Christenthums in den Häusern, 1734" Octav. It was translated into Latin in 1529 by Vincentius Obsopoeus, and such version was subsequently not only specially reprinted, but also incorporated into the Concordienbuch, as I have already noted. Among others, it has come to light under the title: "Doctoris Martini Lutheri theologi Catechismus lectu dignissimus, latinus factus per Vincentium Obsopoeum", at Hagenau 1536, in octavo, in which edition Joh. Brenz's Latin Catechism is also found. This edition appears in Hermann von der Hardt's "Autogr. Luth.", tom. I, p. 332, where there is also p. 469 still

another is enumerated under the title: "Catechismus major Martini Lutheri recognitus et auctus, una cum praefatione nova ad ministros verbi", Franks. 1544 in octavo. There is also a translation in Lower Saxony, which came to light in Magdeburg in 1534 in Octav. The title of this translation can be found in von der Hardt's ,,Auto- graph. Lutheri", tom. I, p. 311. This large catechism contains a more extensive elaboration and explanation of the five main parts than is found in the small one. Luther left out the questions and answers, although it was subsequently put into fragments by Joh. Spangenberg and printed under the title: "Der große Catechismus und Kinderlehre D. Martin Luther's für die jungen Christen in Fragstücke verfaßt durch M. Joh. Spangenberg" with a preface by Justus Jonas in Leipzig 1542 in octavo. This Catechism is included in the just mentioned "Autograph. Luther.", tom. I, p. 428.

§ XVI.

In some editions of this Catechism, a short exhortation to confession is found at the end, which was not added after the time, but right at the beginning, when the Catechism was printed. This can be seen in the oldest editions, which appeared in octavo under the title: "Deutscher Catechismus, gemehrt mit einem neuen Unterricht und Vermahnung zur Beichte" in Wittenberg in 1529 and 1531. The first of such editions is listed in Olearius' Verzeichniß der "Autograph. Luth." p. 30, and the other in von der Hardt's "Autograph. Luth.", tom. I, p. 281. However, this admonition has been omitted from time to time, and since this was also done in the Jena Collection of Luther's German Writings (IV, p. 426), the same was done in the first printing of the Concordia Book, with which Martin Chemnitz was not satisfied and stated in a letter to the Helmstädt theologians how surprised he was that this piece had been taken away from the Catechism. It is this letter in Leonh. Hutter's "Concordia concors", p. 1362. Therefore, when in the year

34 Walch's foreword. 35

When the Concordienbuch was printed in quarto in Magdeburg in 1580, this admonition was reinserted and placed in its proper place, which may have been at the suggestion of Chemnitz; however, the editions of the Concordienbuch were not uniform in this respect. In some, it is found, but in most, it is missing, because it was thought that it did not really belong to the Catechism, since otherwise it would not have been omitted in the Jena parts.

§ XVII.

Since not only the small, but also the large Catechism of Luther has been incorporated into our symbolic books, I still remember with a few words the dispute that has been aroused because of the copy of the large Catechism, which is now in the books of faith. When the Margrave of Baden, Ernst Friedrich, had the so-called Staffort'sche Buch or "Christian Concerns and Considerable Well-Founded Motives" printed in quarto in 1599 and made known in it the motives why he never signed the Concordienbuch, Among other things, he also stated this as a concern, because Luther's great catechism was not printed in the Concordia Book as it stood in the parts of his writings, but rather had been changed and falsified. This allegation was reasonably contradicted and it was shown that the great Catechism, as it is found in our symbolic books, corresponds exactly with the one that is included in the Jena collection of Luther's writings, and since this collection is to be considered the most correct and purest, the printing of the great Catechism in our Concordia book is also to be considered the same. The authors of Staffort's book had, according to their own confession, held it against the Wittenberg parts, and it could not be denied that there were some deviations; one must know, however, that, as these would be successful and would result in minor details, the Jena collection would therefore rightly be preferred to the Wittenberg one.

The main reason is that this was done by Philippists, who did not mind changing something here and there in Luther's writings. This has been further presented and elaborated by the Saxon and Würtemberg theologians. The former have done so in the "Thorough Refutation of the Calvinic Book Pronounced at Staffort," which came out at Wittenberg in 1602, p. 80 f.; in the "Constant and Thorough Report on the Supposed Christian Misgivings," 2c. which came out in 1601, about which Leonhard Hutter also wrote in "Concord. Concors" p. 1452, to read.

§ XVIII.

Both of Luther's catechisms, which I have dealt with so far, can be found in the present tenth part of Luther's writings. They are held against the first editions, which came out in 1529, and were printed after them. In the small one, the second preface is omitted, because, as I have already reminded you, it is taken from the "Tractat von der deutschen Messe", but this itself is included here. Since the intention was to communicate this Catechism as Luther had composed and published it, the addition "Von der Gewalt der Schlüssel" ("On the power of the keys") has been omitted. On the other hand, the five main pieces are followed by the appendix, which consists of the "Morning and Evening Blessings," the "Table Prayer," and the "House Table," and which Luther himself added. The "Trau- und Tauf-Büchlein" has been separated from the Catechism here, and since they have been brought to the proper place, I will have the opportunity to talk about them hereafter. The great Catechism also appears here in the form in which Luther presented it to the light. One finds the two prefaces of the same, the larger and smaller. The Catechism itself follows, and although the "exhortation to confession" is missing at the end, one should not be offended by it. I have already noted in the foregoing that some have thought that it does not actually belong to the Catechism, and that in most editions of our Concordia book it is also included with this Catechism.

36 Walch's foreword. 37

mus been omitted. Meanwhile, you can find it here in the place where it belongs cheaply.

In the Erlangen edition, vol. 21, pp. 1-156, the small catechism has been printed according to the edition of 1570, the large catechism according to the first edition of 1529. In the present revised edition, we give the text of both catechisms, like Walch, according to the first editions of 1529. D. RedJ

§ XIX.

These two catechisms are followed in this section by Luther's other catechetical writings and sermons, whereby I must remind you in advance that they were not regarded as catechetical writings both in terms of the way in which they were written and in terms of the matters and subjects that appear in them. For although the actual nature of a catechetical writing has its basis primarily in its structure and entails that in it the noblest and most necessary truths of the Christian religion are presented for the use of the simple, whether one uses the teaching method of questions and answers or not, it is nevertheless also acceptable that in this designation one directs one's attention to the things or to the content of a treatise and considers it to be catechetical, because it contains a matter that in itself tends to occur in the catechism. According to this concept, many of Luther's catechetical writings have been collected here and divided according to the order of the Catechism, so that at the same time it is shown exactly where else in his other books, which are found in the other parts, Luther has dealt with a catechetical matter. The writings themselves, which one finds here, I will show one after the other and note this and that of it.

Luther's "Short Form for Considering the Ten Commandments, Faith, and the Lord's Prayer" was included in the first main section, namely concerning the Ten Commandments in general, and was communicated in its entirety. As I noted above, some pieces of the Catechism had been preserved in the Pabstthum, namely of the Ten Commandments, of faith, and of the Lord's Prayer.

of the Lord's Prayer, which Luther explained and thus laid the foundation for his little Catechism, which he subsequently published. This writing came to light for the first time in Wittenberg in 1520 under the title "Short Form of the Ten Commandments, the Faith and the Lord's Prayer" and was not only printed in this year, but also many times in the following years. In Olearius' list of the "Autograph. Luther.", p. 6 u. 10, various editions are listed. In 1521 it was published in the Lower Saxon language. This Lower Saxon translation is in von der Hardt's "Autograph. Luther. ", tom. I, p. 126, Fabricius' "Centifol. Luthe- ran.", p. 282, Langemack's, ,Histor. catechet. ', part. Π, p. 92, and cited in the "Fortgesetzten Sammlung von alten pnd neuen theol. Sachen," 1732, p. 846. Subsequently, it has come not only into the German collections of Luther's writings, as, into the Jenaische (Thl. I, p. 244), Wittenbergische (Thl. VI, p. 104), Altenburgische (Thl. I, p. 395) and Leipzigische (Thl. XXII, p. 29), but also into the Latin Wittenbergische (Thl. VII, p. 118). In the preface, Luther says that it was not without God's special providence that the common Christian man, who could not read the Scriptures, was commanded to learn and know the Ten Commandments, the Faith, and the Lord's Prayer, in which three pieces everything that is in the Scriptures and should always be preached, as well as everything that a Christian needs to know, is thoroughly and superfluously understood. His interpretation of the Ten Commandments had already been specially printed in both Latin and German, as I have shown in detail in the third part of this collection of Luther's writings, § VIII, and noted the various editions along with their deviations from each other, and now he also added the explanation of the Apostles' Creed and the Lord's Prayer. In the case of the Ten Commandments, he mainly indicates their transgression and fulfillment. The daily bread, which is thought of in the fourth petition of the Lord's Prayer, he takes here in a spiritual sense and says: "the bread is our Lord Jesus Christ, who feeds and comforts the soul". Likewise, Luther, too, in the "Aus-

38 . Walch's foreword. 39

Luther understood the daily bread in his "Exposition of the Lord's Prayer for Simple People," which he published in 1518, but subsequently abandoned this opinion and interpreted it in his catechisms as bodily bread. The Hail Mary, which was previously in the Catechism, is omitted here completely, because Luther had already recognized its misuse. In the writing that appeared in 1523 under the following title: "Ein Betbüchlein und Lesbüchlein, von Mart. Luther," there is the Hail Mary, along with the Ten Commandments, the Faith, the Lord's Prayer, and several other pieces. As far as the present printing of this "Short Form" is concerned, a piece of it, namely the interpretation of the Ten Commandments, has already been included in the third part of this collection, but now it is found here in its completeness. In the Leipzig parts (Thl. XXII, p. 36), it has some additions and there is a "Sermon on Prayer", which has been separated here and placed among the writings that deal with the third main part of the Catechism on Prayer. There is a writing under the title: "Betbüchlein mit dem Calender und Passional D. Mari. Luther's", which was first published in 1522 and subsequently reprinted in octavo by Hans Lufft in 1539, 1549 and most completely in 1566. It contains an explanation of the Catechism, but I cannot say whether it is the same as the one in the "Short Form", because I do not have such a document at hand. Dr. Zeltner, in the "History of the Printed Bible Version and Other Writings of Luther", p. 109, gives news of it and reports that the interpretation of the Catechism contained in it is different from that which one has in the large and small Catechism; however, he does not indicate what kind of explanation it actually is. If we look at the time when this writing first appeared, it seems to be the same one that is in the "Short Form".

We give, like Walch and the Erlangen edition (22, 1-31), the text according to the first edition of 1520, except that here and there we insert a clearer reading from one of the later editions of 1520 and 1521. D. Red.

§ XX.

The other catechetical writings that address the first main section follow one another according to the order of the ten commandments.

The following has been added to the first bid and reported here:

1. "Two Disputations on the Unity of the Divine Essence and the Distinction of Persons in the Godhead," the first of which consists of thirty-eight sentences and the other of fifty. They are found in the Latin Jenaische Theilen (Thl. I, p. 534) under the following title: Disputationes duae de unitate essentiae divinae et de distinctione personarum in divinitate, fideliter explicatae a Martino Luthero, viro Dei, anno 1545. Since they were written in Latin, however, Diaconus Rambach brought them into German.

[However, its translation, because it suffered from many and essential inaccuracies, had to be given, for the most part, completely new.

D. Red.]

2. "Another Theological Disputation on the Mystery of the Holy Trinity, on the Incarnation of the Son, on the Law 2c.", which Luther held in 1544. It was also taken from the Latin Jenaische Theilen (Thl. I, p. 532) and translated into the German language by Rambach.

This translation by Rambach has also been compared again with the Latin text in the Erlangen edition (Opera latina varii argumenti IV, 470-480), improved in a radical way and supplemented by a thesis that Walch's translator omitted. D. Red.

3. Luther's letter to Lord Ludwig, Count of Stolberg of 1522 "on the use of the images in the church", in which he thinks that even if the images were misused, such misuse was still not a sufficient reason why one wanted to break them and throw them out, since one would otherwise have to remove many things for such a reason. In the meantime, he himself wished that they were not in the church. The original of this letter is in the count's archives at Wernigerode. After

40 Walch's foreword. 41

Such was printed in the "Sammlung von alten und neuen theol. Sachen", 1726, p. 195, so it was subsequently included in the "Supplement der Leipzigischen Theile", p. 31.

[Cf. Erl. Ed. 53, 122 ff. De W. II, 188.)

4. "Concern: Whether a Christian, who is reported to divine teaching, may be at idolatrous worship without violating his conscience?", which is found in the Jena (Thl. VI, p. 339), Wittenberg (Thl. XII, p. 209), Altenburg (Thl. VI, p. 435) and Leipzig (Thl. XXI, p. 83) parts.

[Cf. Erl. ed. 56, 70 ff. This is a letter to Christoph Jörger, dated December 31, 1543, not from 1535, as Walch assumes. De W. V, 612.

D. Red.]

5. Another "Concern: Whether a Christian with a good conscience can be at a papal bishop's coronation?", which is also found in the parts now cited, as in the Jena (Thl. VI, p. 342), Wittenberg (Thl. XII, p. 270), Altenburg (Thl. VI, p. 480) and Leipzig (Thl. XXI, p. 85). It stands this concern also in "Consilia theolog. Witeberg.", tom. ΙII, p. 41.

To whom this letter is addressed is unknown. It is dated September 19, 1535, cf. Erl. In both concerns Luther denies this question by appealing to the Christian conscience, which condemns such a way of acting as a denial of faith. D. Red.

6. Two sermons, which Luther preached in 1516, the first "on the fear of God", on the second day of Christmas; the other "on the trust in God" after instruction of the first commandment, on the day of St. Lawrence. Dr. Valentin Ernst Löscher first had them printed in Latin in "Vollständige Reformation-Acten", Vol. I, pp. 773 and 752, from which they were translated into German by Diaconus Rambach and added here to the catechetical writings.

Cf. Opera latina var. arg. I, 162-164 and I, 111-116. Here, too, Rambach's translation required a thorough correction. D. Red.

§ XXI.

Regarding the third commandment, one encounters the following writings:

1. "Admonition, Warning and Reminder" together with a short preface by Nicolaus von Amsdorf, in which Luther predicted punishment by war and false doctrine for disregarding the divine word of God. What has been communicated here is nothing different than what is written before the second Jena part, to which Amsdorf made a short preface and added Luther's "admonition, warning and reminder". Both were then brought into the Altenburg Collection (Thl. II, p. I), and into the appendix of the Leipzig XXII part, p. 156, and counted to the year 1522.

Cf. Erl. ed. 64, 262-265.

2. Luther's "Letter to Georg Spalatin, How to Study the Scriptures", which he wrote in 1518 and in which he gives to those who want to learn to understand the Holy Scriptures this most necessary and salutary rule, that because the Scriptures cannot be understood by any human diligence and understanding, one must begin the matter with prayer and call upon God for the right understanding of His Holy Word. He then advises the reading of some of Augustine's writings for the advancement of the understanding of Scripture, whom he prefers by far to Jerome. This letter is also important because of Luther's judgment of Erasmus, whom he highly esteems because of his scholarship, but denies him the knowledge of Christ. He wrote such a letter in Latin and Johann Aurifaber included it in the "Collection of Luther's Letters" (Vol. 1, p. 47), whereupon Joh. Gottfried Zeidler translated it into German and included it in the Hallische Theil (p. 135). From this, however, it was brought into the Leipzig parts and placed among Luther's smaller exegetical writings (Thl. XII, p. 89).

This letter is also found in De Wette, Briefe Luther's, I, 87. According to the latter text, Zeidler's translation has been corrected and its missing passages added. D. Red

3. The scripture "On the Order of Worship in the Church", which was first published in

42 Walch's foreword. 43

under the title: "Von Ordnung Gottesdienstes in der Gemeine. D. Mart. Luther zu Wittenberg 1523" in quarto and was printed there again in the same year. Both editions are in von der Hardt's "Au- tograph. Luther", tom. I, p. 152, and Olea.

rius' list of the "Autograph. Luther.", p. 17. It is also subsequently given a place in the Jena (Thl. II, p. 246), Altenburg (Thl. II, p. 332) and Leipzig (Thl. XXII, p. 226) collections. Luther points out three major abuses of the church service and wants it to be held twice a day, and if not everyone could attend it, then the priests and students, and especially those who wanted to become good preachers and pastors, should do so.

He then gives some instructions on how the service should be celebrated on Sundays through Mass and Vespers. - Cf. Erl. Ed. 22, 151-156.

D. Red.)

4. "German Mass and Order of the Divine Service," in which Luther gives instructions on how to arrange the divine service and what to observe especially in the distribution of the Lord's Supper, whereby he not only reminds us that the Catechism must be practiced, but also instructs us on how this can be done, which is precisely the treatise of which I noted above that it was taken from this booklet and placed in front of Luther's small Catechism as the second preface. Such booklet came to light for the first time under the title: "Deutsche Messe und Ordnung Gottesdiensts mit Luther's Vorrede" in Wittenberg 1526 in quarto. One sees from this edition von der Hardt's "Autograph. Lu- ther.", tom. ΙΠ, p. 135. Subsequently, this writing has been reprinted in the collections of his writings, namely the Jenaische (Thl. Ill, p. 276), Wittenbergische (Thl. VII, p. 399), Altenburgische (Thl. Ill, p. 467), and Leipzigische (Thl. XXII, p. 241).

[In this revised edition, this mass is brought for the first time with the original musical notes, as composed by Luther himself, in the text itself, according to the original....

The first edition was published in a long edition, which had published the same in its own music supplement, separate from the text. - Cf. Erl. Ed. 22, 226-244. D. Red.]

5. "Admonition to all Christians in Liefland", which is a letter to the people of Liesland in general, in which Luther admonishes them that they should not start any unrest because of the inequality of the outward customs, since these do not concern the reason and the main essence of Christianity, but at the same time, as much as possible, make an effort that equality is established and introduced. In the meantime, the pastors and preachers should come together and establish a common order of worship, while reminding the people not to regard it as a necessary divine law. This letter was written in 1525 and printed in quarto in Wittenberg in that year under the title: "A Christian Admonition of Outward Worship and Concord". It is also in the collections of Luther's writings, namely in the Jena (Thl. Ill, p. 161), Wittenberg (Thl. II, p. 62), Altenburg (Thl. m, p. 152) and Leipzig (Thl. XIX, p. 347), likewise in "Consilia theolog. Witteberg.", tom. ÜI, x. 6.

Cf. Erl. ed. 53, 315-321. de W. m, 3.

§ XXII.

Regarding the fourth commandment, the following scriptures stand together here:

1. "Instruction that spiritual and secular regimentation should be well distinguished," which is a brief concern Luther addressed to a preacher, that one must distinguish between that which belongs to a secular authority and a teacher, and that the secular authority has no right to accept or dismiss church servants; for which he refers to the visitation decree and electoral decree, although this has subsequently changed and come into a different state. This concern was drafted in 1536, and although the parish priest to whom it is addressed is not named in what is printed, Herr von Seckendorf notes in "Histor.

44 Walch's foreword. 45

Lutheranism", lib. III, § 49, p. 135, he found in a written copy that it had been issued to a preacher in Zwickau and that Luther at the same time had written a letter of the same content to the city council there. One finds this writing in the Jenaischen (Thl. VI, p. 376), Wittenbergischen (Thl. XII, p. 274), Altenburgischen (Thl. VI, p. 910) and Leipzigischen (Thl. XXII, p. 386) parts. It is this writing also in the "Consilia theologic. Witteberg.", tom. ΙΠ, p. 3.

The Erl. Ed. notes that this letter was addressed to Leonhard Beier, July 24, 1536. vol. 55, 141-143. De W. V, 8. D. Red.

2. The writing "An den christlichen Adel deutscher Nation von des christlichen Standes Besserung" (To the Christian Nobility of the German Nation on the Improvement of the Christian State), which is particularly remarkable. Luther published it in 1520 with a letter to Nicolaus von Amsdorf, then licentiate of theology and canon of Wittenberg, and in it he attacked the papacy in such a way that he not only openly exposed the great corruption that had arisen in Christianity and the shameful abuses that had crept in for many centuries, but also indicated what could be useful for improvement. In it, he primarily intends to attack and tear down the threefold wall, as he himself says, with which the papacy wants to protect and defend itself against a reformation. Accordingly, he first denies that the clergy has such a great advantage over the laity as the latter arrogates to itself, and on the other hand, he presents the sovereignty that all true Christians have as spiritual priests. He denies, for the rest, that Scripture is concerned with the prestige of the pope, since he is a man and, like all others, can err and be mistaken. Thirdly, he denies the bishop of Rome the power to establish spiritual assemblies (concilia) alone, and imposes them on all Christians. He then examines how to remedy the smelting, avarice, simony and other sins and vices of the Roman court, which he recounts at length, and gives such a lecture on them that one can clearly see the great insight and experience he has had in this matter.

and in view of the time when he wrote this, and of his own status, he must be admired. For here he has summarized almost everything about which the imperial estates complained later against the Roman court. He does not leave it at that, but also testifies to his zeal against auricular confession, against masses, pilgrimages and other corruptions in doctrine and worship, as well as against the violence of the Roman bishops against the kingdoms and cities of Italy. He judged the academic studies to be in need of improvement. Aristotle had established immoral principles that deviated completely from Christianity, and therefore nothing more than logic, rhetoric and poetry should be taught from him. Papal law should be abolished and imperial law should be improved and made shorter. In theology, the most important thing is the knowledge of the Holy Scriptures. Thus he also touches on the vices of common life, such as the splendor of clothing, excess in eating and drinking, the introduction of foreign specimens and luxury articles, usury 2c. Seckendorf recounts in "Histor. Lutheranismi," lib. I, § 72, p. 112, the content of this writing in more detail. One can easily consider that this writing was a thorn in the eyes of the papists and increased the hatred that one already had against Luther in one's heart and increased the hostility against him, as such success also proved. When Joh. Cochläus in "Commentar, de actis et scriptis Lutheri", p. 21 sq., comes to this tract of Luther's, he speaks very badly of it and pretends that it contains only slander and falsehoods against the popes and the Roman church, in which way other papists have also judged, as one can easily see. Luther foresaw this and therefore said at the end of this writing that he knew well how hatred and persecution awaited him; however, nothing more could be taken from him than his life. He would rather the world be angry with him than God. When his good friends, after he had published the book, worried that now the noise would really start, he was calm and said nothing more than "he was convinced that the papacy was the true and real seat of the Church.

46 Walch's foreword. 47

of the Antichrist". In a letter to Joh. Lange in 1520, he wrote of this treatise, among other things: Sitne libellus meus, quem tu classicum vocas, mi pater, tam atrox et ferox, tu videris et alii omnes. Libertate et impetu fateor plenus est; multis tamen placet; nec aulae nostrae penitus displicet (i.e. "Whether my little book, which you, venerable sir, call classical, is really so wild and defiant, you and all others will have seen. That it is full of frankness and zeal, I confess myself; but that pleases just many, and even at our court it has not entirely aroused displeasure"); to which he adds: Nos hic persuasi sumus, papatum esse veri et germani illius antichristi sedem (i.e., "We are here convinced that the papacy is the seat of the true and genuine Antichrist"), Aurif. Epist. Luth, tom. I, 187, p. 278. Previously, in a letter to Wenceslaus Link, he had included this: Editur noster libellus in papam de reformanda ecclesia vernaculus, ad universam nobilitatem Germaniae, qui summe offensurus est Romam, ductis in publicum impiis artibus et violentibus potestatibus ejus (i.e..Our booklet against the pope on the improvement of the church to the entire nobility of the German nation is now published in the German language, which will greatly offend Rome, since it brings to light and reveals its ungodly arts and shameful violence"), Aurif. Epist. Luth, tom. I, 183, n. 275.

The writing itself, as I have already mentioned, first came to light in 1520 at Wittenberg in quarto under the following title: "An den christlichen Adel deutscher Nation von des christlichen Standes Besserung. D. Martin Luther", and was reprinted in Leipzig in the same year at Wittenberg, after Luther had increased and corrected it. The different editions, which came out in 1520, are in von der Hardt's "Autograph. Lutheri", tom. I, p. 101, and in Olearius' "Verzeichniß der Autograph. Luther.", p. 7. It was then also published together with two other writings of Luther with this title: "Drei Büchlein, zuletzt von dem hochberühmten und evangelischen Lehrer D. Martin Luther ausgegangen, nämlich von dem deutschen Adel, der heiligen Meß, dem Pabstthum zu Rom" in quarto, although thereby

neither the place nor the time of printing is indicated. It is also found in the Jena (Thl. I, p. 319), Wittenberg (Thl. VI, p. 544), Altenburg (Thl. I, p. 480) and Leipzig (Thl. XVII, p. 457) parts. In the print that is found here, the Wittenberg edition of 1520, which was improved by Luther, was used and the copy was arranged accordingly.

Among the moderns, Mag. Georg Veefemeyer in his "Litteraturgeschichte der Briefsammlungen und einiger Schriften von Dr. Martin Luther," Berlin 1821, pp. 121-134; Gottl. Jak. Plank in his "Geschichte der Entstehung und Bildung des protestantischen Lehrbegriffs". Plank judges about this writing that it, as the most important writing of Luther, will leave every reader in doubt whether he should be more astonished about the greatness of the spirit, which rules in it, or about the boldness, which belonged to its publication. On the historical circumstances under which Luther wrote this booklet, see Köstlin, Martin Luther I, 336-359. We give the text, like Walch, according to the expanded, 8th edition of 1520, while the Erlangen edition is based on the original shorter form, namely the 7th edition. Cf. E. A. 21, 274-360. ed.

3. Duke John Frederick of Saxony's letter to Luther concerning the question of whether one should judge and judge according to the laws of Moses or the Emperor, along with Luther's and Melanchthon's concerns about this. The occasion for these writings was the following. There came Dr. Jakob Strauss*)

*) Of this Jakob Strauß Abraham Scultetus reports in "Annales evangelii renovati" under the year 1523, x. 56, according to the edition found in Hermann von der Hardt's "Historia litteraria reformationis", pari. V, is the following: Isenaci doctor, Jacobus Straus, Cal. Januariis concionari et non ita multo post idola demoliri, missam latinam abolere et vehementi spiritu contra errores pontificios detonare coepit. Itaque a decano et capitulo aliquoties ad Joannem, Saxoniae ducem, est accusatus. Docuit ibi in tertium annum (i.e.: "On January 1, the Doctor of Eisenach, Jakob Strauß, began to preach and not long after to storm the churches, to abolish the Latin mass and to attack with bitter vehemence the papal errors. For this reason, he was sued several times by the dean and the chapter before Duke John of Saxony. He taught there for the third year"). He appeals

48 Walch's foreword. 49

at Eisenach and Magister Wolfgang Stein,*) court preacher in Weimar, together with some legal scholars, were of the opinion that imperial law, since it had its origin in paganism, and spiritual law, which came from the popes, should be abolished and the Mosaic police laws introduced instead. They then considered all interest and usury to be absolutely unlawful, and in part also disapproved of all commerce.

The author refers to certain acts that were in the archives of the Eisenach churches. Seckendorf remarks in the "Histor. Lutheranismi", libr, I, § 152, p. 272, that he had seen the manuscript to which Scultetus referred, but had found little in it concerning the time of which Scultetus speaks. Jakob Strauß and Thomas Neuenhagen were counted among the first Protestant preachers in Eisenach. The latter recognized the evangelical truth, but went astray because of the heat and let himself be taken in by false and erroneous opinions. In Eisenach in 1523, he preached a sermon in which he railed against chrism or the oil used in baptism and said that it was used for simony because it was sold for money. This sermon came to light under the following title: "Against simonic baptism and purchased fictitious chrism and oil, also in which the true Christian baptism, instituted by Christ alone, is conceived: a necessary sermon, preached at Eisenach. D. Jakob Strauß, 1523." Quart. There he made known his opinion of usury and published: "Hauptstück und Artikel christlicher Lehr wider den unchristlichen Wucher, darum etliche Pfaffen zu Eisenach so gar unruhig und bemüht sind. D. Jakob Strauß, 1523." Quart. In addition to these, he produced and had printed other writings, which are found in von der Hardt's "Autograph. Luther.", tom. II, p. 109. 110. 111. 112, and tom. Ill, p. 86. By driving the matter because of the interest with much vehemence and in addition that he did not show himself cautiously enough with the peasants uprising, so he was deposed and brought to Weimar in custody. Some information about him is given by Seckendorf in Supplem. ad indicem I. historic. Histor. Lutheranismi.

*This Wolfgang Stein has been court preacher at Weimar since 1522 and Luther has thought a lot of him. In his "Letters", Vol. II, p. 95 and 99, there are two letters which he sent to him in 1522. He wanted him to be a valuable witness of the started reformation in Erfurt; however, he had to stay in Weimar. In 1524, he and Jakob Strauß went astray because of the Mosaic police laws and interest; however, he was soon brought back on the right path by Luther and Melanchthon and helped to promote the Reformation in the best possible way, was also at the convention held in Weimar in 1548 because of the interim and co-signed the concerns that were issued. Joh. Christoph Coler lists more in the "Auserlesenen theolog. Bibliothek", Thl. LX, p. 1045, and of the conversation he held with Thomas Mürber, Prof. Kapp gives in the "Nachlese der zur Erläuterung der Reformations-Geschichte nützlichen Urkunden", Thl. II, p. 556.

(Contracts), guarantees and the like. This happened in the year 1524, and as they pushed the matter violently, they received applause here and there and caused unrest. In 1524, at the request of Duke John Frederick, Luther raised the objection I mentioned earlier and, with regard to the Mosaic laws, said that one must follow the laws introduced in a country and that it was not acceptable to introduce Mosaic police law unless the emperor and princes agreed and adopted it, in which case one had to submit to it. With regard to usury, he declared that, although it was to be deplored that one often acted against the love of one's neighbor, one could not, however, approve of Dr. Strauss's opinion, as if one were not allowed to give any interest at all.

Luther says that as long as all usury could not be abolished by a general imperial law, the sovereign should tolerate that usurious interest is taken up to four or five percent, "which are not usurious for the sum half, but are usurious because that they are certain and do not stand in the way as they should"; the sovereign should "let the consciences be weighed down of those who take this unjust interest". "But where more than five go to a hundred, every prince should do his best to bring it down to the fifth or fourth, and let up some of the principal sum, after which they have gone long (namely the interest)" 2c. In the same matter, Luther addressed a letter to the Chancellor Gregor Brück, which we bring later, p. 912, in which Luther gave his opinion on Strauß' booklet on usury, to the effect that Strauß quite rightly condemned the purchase of interest as usurious, but was wrong only in that he did not give enough reasons for it, and forbade giving interest. S. Preface, p. 95; editor's note.

The Duke John Frederick, who was a gentleman of twenty-one years, testified in the letter to Luther that he was particularly graciously pleased with Luther's concerns and wrote among other things that he hoped that

50 Walch's foreword. 51

He wanted to win back his father, whom Wolfgang Stein would have taken over completely, which also happened. However, for the sake of the Mosaic Laws, not only Luther raised an objection, but this was also done by Philipp Melanchthon, who is found together in this section. They are also in the Altenburg (Th. II, p. 815) and Leipzig (Th. XIX, p. 350) collections, and since in the Jena (Th. II, p. 469) only Luther's objection was included without the letter of Duke Johann Friedrich, this was also included in the Eislebische Theile (Th. I, p. 187). The controversy that Strauss and a few others caused over the Mosaic laws and interest is described by Seckendorf in "Histor. Lutheranismi," libr. I, § 177, n. 305, and with a few Christian Aug. Salig commemorates it in the "Vollständige Historie der Augsburgischen Confession", Th. I, p. 80.

Cf. Erl. DeWette, Briefe Luthers II, 519. We give both of Luther's concerns here equally complete, while Walch has printed only one piece here, namely the point about the Mosaic police laws, and brings the whole in the 21st volume, p. 70 f.. D. Red.

§ XXIII.

In addition to these scriptures now touched upon, others occur here which concern and explain the matter contained in the fourth commandment. For according to the order one meets:

4. "A faithful admonition to all Christians to beware of sedition and outrage." On what occasion Luther wrote this, one cannot say for sure. Some assume that the strange things Carlstadt did in Wittenberg and the unrest he stirred up among the rabble gave him cause to do so, of which, however, he himself reports nothing explicitly, but only remembers that it had come to his attention that the papist clergy were worried about a riot and therefore wished that they would let such things serve to improve them; To the people, however, he presents with much emphasis the sinfulness of a rebellion and exhorts them not to be a physical, but a spiritual, and not a spiritual, rebellion.

to use the spiritual sword, which is the word of God, against the pope, to recognize his sins and to implore God for help, so that one can see from this how Luther's mind was removed from all turmoil and all indignation. In this very writing there is the strange passage in which he asks that one should not call himself a "Lutheran" after him, but a Christian after Christ, and consider that this is biased and that the doctrine he presents is not, and that he himself, as he says, "is a poor stinking maggot sack. Luther demanded the same in the scripture, "to take the sacrament from both forms", which clearly shows us that he had a pure heart in the work of reformation and did not look at himself and his honor, but at that which is of the Lord Jesus and requires the true salvation of men. The aforementioned writing was initially published under the title: "A faithful admonition of Martin Luther to all Christians to beware of sedition and outrage, at Wittenberg 1522" in quarto. Olearius has in the directory of the "Autograph. Luth." p. 14, three editions, all of which came out in quarto at Wittenberg in 1522; but whether this writing first came to light in that year, I cannot say with certainty. In von der Hardt's "Autograph. Luth.", tom. II, p. 85, there is a Wittenberg edition of 1521 in quarto and I also have one in hand which is at least one of the first. On the title is only Wittenberg and the year of printing is neither indicated on the same, nor at the end. It has been translated into the Lower Saxon language, which translation can be found with its title in von der Hardt's "Autograph. Luth. ", tom. I, p. 154, and was published in quarto at Wittenberg in 1523. It has also been incorporated into the Jena (Th. II, p. 46), Wittenberg (Th. II, p. 1), Altenburg (Th. II, p. 79) and Leipzig (Th. XVIII, p. 288) collections. It should also be noted that this writing is included in the "Consilia theolog. Witteberg.", part. Ill, p. 78. Therefore, it is also found in the present part, and the copy to be printed is

52 Walch's foreword. 53

held against a Wittenberg edition of 1522.

The Erlangen edition, vol. 22, 43-59, also cites only seven editions from 1522 and has not been able to locate those from 1521. D. Red.

5. "Luther's Answer to the Protestants at Goslar on their Letter of Apology," May 31, 1529, which was prompted by Luther's hearing that those who had recognized and accepted the Protestant doctrine at Goslar had expressed disobedience, rebellion, and sacrilege against the authorities, and since they had therefore apologized to him in a letter, he answers here and exhorts them to patience in all adversity. Such an answer has been printed here from the Leipzig parts. It is found in the Supplement, p. 60, and is reported to have been taken from Heineccius' "Nachricht vom Zustande der Kirchen zu Goslar," p. 20. Cf. Erl. ed. 54, 78, 79.
6. The writing "Von weltlicher Obrigkeit, wie weit man ihr Gehorsam schuldig sei". The occasion of this was that after the blessed. Luther had published the German translation of the New Testament in 1522, orders were issued in most of the Mark and Bavaria to deliver it to the authorities, at the end of which he wrote the tract and showed in it how far one has to obey the authorities. It consists of three parts. In the first, he proves that worldly authority is an order of God, but reminds us that if all people were righteous Christians and believers, there would be no need for a prince, a king, a sword, or law, and therefore the worldly sword and law would have nothing to do with those who truly belong to Christ, as they would do far more of themselves than all rights and teachings would demand of them, as he further and beautifully explains in the following. In the other part, he examines how far the power of secular authorities extends, and teaches that secular rulers may well give their subjects laws concerning body and goods and outward appearance, but they cannot rule over consciences and souls, which belongs to God alone. In the treatise

In this matter, he touches on the very thing that prompted this treatise, and explains himself about it in the following way: "that I give an example: in most of Bavaria and in the Mark and other places, the tyrants have issued a commandment that one should hand over the New Testaments back and forth in the offices. Here their subjects shall do so, not one leaf, not one letter shall they hand over for the loss of their salvation. For whoever does so delivers Christ into the hands of Herod, for they act as Christ-killers, like Herod; but this they shall suffer, whether it be by running through their houses and taking by force, whether it be books or goods. Iniquity shall not be resisted, but suffered; but it shall not be approved, nor served, nor followed, nor obeyed with a footstep or with a finger." He then goes on to say that no external force should be used against heresies; that the bishops are concerned with nothing less than the word of God and the salvation of the souls of men, and that they have no power or authority, but are servants and no higher than other Christians. In the third part, he gives princes and rulers a very beautiful, necessary and salutary instruction on how they should begin and what they should observe if they also want to be true Christians and one day attain salvation. The content of this writing is presented by Seckendorf in "Histor. Lutheranismi^44^ , libr. I, § 127, p. 211, more extensively. It cannot be denied that some harsh expressions occur here, and Luther, when he tells the truth to princes and great lords, sometimes shows some vehemence, that even the papists have started a clamor about it and have wanted to accuse him as if he had taken too much liberty and had dealt with the rulers in such a way that he had made himself liable to the crime of insulting the majesty and had grossly sinned against the authorities. How badly the papists are speaking of this tract and therefore take occasion for all kinds of slander against Luther, can be seen from Joh. Cochläus' "Commentar, de actis et scriptis Lutheri", p. 62, from Antonius Varillasius' "Histoire des heres. ^44^, lib. VI, p. 5, further from Ludwig Maimburg's "Histoire

54 Walch's foreword. 55

du Lutheranisme," lib. I, sect. 52, and some other writings; but they do not treat Luther honestly. They only read the harsh expressions together and want to prove from them sometimes a haughty, sometimes a hostile mind against the authorities; but the matter itself, which he presented, is left untouched, since they should have primarily attacked and refuted it, if they had been able to do so. This accusation obviously does him an injustice, and it cannot be proven from this writing. Even if he sometimes writes harshly, this was necessary in view of the time in which he wrote such a work and the circumstances in which he stood, and one may not therefore blame Luther, especially since he softened many things that sound somewhat harsh to the ears in what follows and always had the difference between godless and pious rulers in mind. Here, one has to look not only at the words, but also at the matter, and there Luther certainly showed that his insight into the great ruin of the magistracy was not small, and freely presented such truths that no pope has yet been able to refute. The treatise itself appeared for the first time in a letter to Duke John of Saxony under the inscription: "Von weltlicher Obrigkeit, wie weit man ihr Gehorsam schuldig sei. To John, Duke of Saxony. D. Martin Luther 1523" in quarto at Wittenberg; see von der Hardt's ,,Auto- grapha Lutheri", tom. I, p. 151. It was reissued there in 1524 in Quart. I find this edition in Olearius' Verzeichniß der "Autograph. Lutheri," p. 22, excellent. This writing was also brought into the Jenaischen (Thl. II, p. 193), Wittenbergischen (Thl. VI, p. 569), Altenburgischen (Thl. II, p. 258) and Leipzigischen Theile (Thl. XVIII, p. 385), which then also happened in this new collection, namely in the present part in such a way that one made use of the edition mentioned immediately before and thereafter improved the copy to be printed.

The Erlanger Ausgabe, vol. 22, 59-105, gives six editions from 1523 and one from 1524.

§ XXIV.

Not less, the following writings have been included in the class of those that, to a certain extent, address the fourth commandment, and have been printed together here:

7. A "sermon that one should keep the children to school", which Luther dedicated to Lazarus Spengler, Syndicus at Nuremberg, and in the letter praised by the council there that he had established such a beautiful school with many costs and had appointed such skilled people that no high school, even if it was the Parisian one, was equipped with such teachers. Mr. Urban Gottlieb Hausdorf has included this letter in the "Life Description of Lazarus Spengler", p. 179, edited in 1741, and thereby p. 184 that before Spengler had read it and Dietrich had only given him news of it, he had written the following to him: "That I should be so respected by the pious Christian man, the Doctor, as to ascribe his works to me, I accept quite gratefully and yet in such a way that for this reason I should not ascribe any glory to myself, as if I were so great, intelligent and respectable as to dedicate this or other such works to myself; but for such I think to ascribe all glory and praise to him alone, to whom all honor is also justly due, and to cry out with the pious David: Non nobis, Domine, non nobis, sed nomini tuo da gloriam (i.e. "Not to us, O Lord, not to us, but to your name give the glory"). After this dedication follows an address to the pastors and teachers, in which he encourages them to see to it that the youth is not neglected, but encouraged to learn useful sciences. In the sermon itself, he presents the necessity and the great benefit of well-established schools, taking the opportunity not only to speak of preachers, but also to teach various things worth reading about jurists, physicians and philosophers. It was first published with the inscription: "Eine Predigt Mart. Luther's sermon that children should be kept in schools. To Lazarus Spengler, syndicus of the city of Nuremberg" at Wittenberg in 1530 in quarto, which

56Walch's foreword. 57

first edition was used for the print in this part.. In von der Hardt's "Autographa Lutheri", tom. II, p. 160, and Olearius' Verzeichniß der "Autographa Lutheri", p. 31, this edition is mentioned. This sermon is also found in the other collections of Luther's writings, as in the Jenaische (Thl. V, p. 168), Wittenbergische (Thl. VI, p. 331), Altenburgische (Thl. V, p. 302) and Leipzigische (Thl. XXII, p. 208); the content of it is told by Seckendorf in ,,Histor. Lutheranismi," libr. II, § 83, p. 216.

Cf. Erl. ed., 1st ed. vol. 20,1-45, 2nd ed. 17, 377-421.

8. A writing, "To the Councillors of all German Cities, that they should establish and maintain Christian schools," which contains an emphatic admonition that, because the schools and academies are in a bad state, one should take serious care of their preservation and good establishment and not spare any expense, so that the children, who have been neglected so far, may learn something righteous and especially the languages, which are necessary for the knowledge of the Holy Scriptures and the spreading of the Gospel. Among other things, he warns the Germans that they should not show ingratitude for the benefit of the divine word, which God has given them abundantly, because otherwise he fears that more terrible darknesses and plagues may come, and adds: "Dear Germans, buy because the market is at the door; gather because it is shining and the weather is good; use God's grace and word because it is there. For this you should know, God's word and grace is a driving downpour that does not return where it once was." The first edition of this writing came under the title: "To the Rathsherrn of all cities of German country, that they should establish and hold Christian schools. Martin Luther" at Wittenberg in 1524 in quarto, was then printed again, and also brought into Latin, which translation was published in that year 1524 with Philipp Melanchthon's preface under the title: De constituendis scholis Martini Lutheri liber donatus latinitate came to light at Hagenau and was there reissued. Of the Latin editions of this treatise see

man von der Hardt's "Autographa Luth. I, p. 196. There is also p. 177 of the first German edition. It is in the collections of Luther's writings, as in the Jenaische (Thl. II, p. 459), Wittenbergische (Thl. VI, p. 322), Altenburgische (Thl. II, p. 804) and Leipzigische (Thl. XIX, p. 333). The translation is found in the Latin Wittenbergische Theilen (II, p. 438). Thus, it has also been printed in this part, after it had previously been overlooked and the first edition cited was used.

[The Erlanger Ausgabe, vol. 22, 168-199, lists eight editions from 1524, of which it, like Walch, used the first.

D. Red.]

§ XXV.

With regard to the fifth commandment, one first encounters Luther's concern here: "Whether men of war can also be in a blessed state?" The occasion for this writing was that, when the Elector John came to Wittenberg in 1525, among others Assa von Kram, or, as it was written at that time, Asche von Cramm, a Brunswick nobleman, spoke with Luther and had a discussion with him about the state of war, whether one could go into it with a good conscience, and also asked him to put his thoughts about it in writing, as Luther himself indicates in the letter to the said von Kram. He undertook this work and elaborated the matter properly and thoroughly in the tract. He affirms the presented question and proves his opinion with important reasons, but in such a way that he determines the matter properly and adds the necessary restrictions with all caution. He remembers very well that if one wants to serve in war with a good conscience, one must know beforehand, either certainly or probably, that the war itself is just, that it is not waged with the intention of attacking and robbing others, but rather to defend oneself against the enemy, and that therefore no ambition or other sinful desires and affects are at the root of it. He will soon show how pious soldiers show themselves and go to God.

58 Walch's foreword. 59

He rejects the wars against the superiors, even if they were tyrants, does not want to excuse those who wage war against kings who have made themselves obligated by certain treaties or have come to the empire by election, and disapproves of what the Danes have done against King Christian.) With this opinion he himself saw that in such a way tyrannical authorities are given security, but he believed that he could not make any other judgment by virtue of the divine word. After he had written it, he submitted it for printing and it was published under the title: "Whether men of war can also be in a blessed state? Mart. Luther zu Wittenberg 1526" in quarto, whereupon it was printed again in quarto also in Wittenberg in the following year 1527. These two editions are in Olearius' Verzeichniß der "Autograph. Luth.", p. 26. 27, and in von der Hardt's "Autograph. Luth.", tom. I, p. 227 unb 241. [Luther sent a copy of this booklet to Michael Stiefel and commemorated it in a letter to him with these words: "Mitto libellum de militari christianismo" (i.e. "I hereby send you the booklet on the Christian state of war"). The letter is dated Jan. 1.

-) The proceedings against Christiern or Christian II. King of Denmark, is viewed and judged unequally by the scribes. Some take his word for it and agree with what Luther wrote, as was done, among others, by the author of the "Hallische auserlesenen Anmerkungen," Vol. II, p. 50, and Ericus Pontoppidanus in the "Kurzgefaßte Reformations-Historie der Dänischen Kirche"- p. 139 ff. The latter cites the passage from Luther's writing that belongs here in its entirety, especially with the intention of proving that the king's flight from the country could not be attributed to the Lutherans, as Samuel Andreä wanted to pretend among the Reformed, since the procedure of the Danish nobles was flatly contrary to Luther's principles. Others, who are not well disposed toward this king, do not want to approve Luther's judgment. When Seckendorf in "Histor. Lutheranismi", lib. II, § 30, p. 82, cites this point from Luther's writing, he adds: regulam recte a Luthero positam esse, dubitari non debet; sed an omnes casus et specia- tim res Daniae satis illi innotuerint et expensae fuerint, non liquet (i.e., "that the rule established by Luther is correct, may not be doubted; but whether he was also exactly aware of all the cases and especially of Denmark's situation, has not yet been determined").

1527 and is found in his letters, Aurif. II, p. 321. ^De W. Ill, 146.^ This writing is in the Jena (Thl. Ill, p. 343), Wittenberg (Thl. VI, p. 684), Altenburg (Thl. Ill, p. 658), and Leipzig collections (Thl. XXII, p. 316).

The Erl. Ausg., Vol. 22, 244-290, is based on the same edition of 1527 as Walch and cites five other editions of the same year. D. Red.

Cyriacus Spangenberg tells the following about this writing: When it was printed for the first time in Wittenberg, Luther's name and the name of the city of Wittenberg were omitted from some copies, along with the preface and a few words, and then such copies were brought into the hands of Duke George of Saxony in such a way that he thought they came from a distant place. He then read through the book and was so pleased that he said to Lucas Kranach, who was working with him in Dresden at the time: "See, Lucas, you always praise your monk in Wittenberg, Luder, how he alone is so learned and can speak good German and write good books; but you are mistaken in this as well as in other things. Behold, I also have a little book, which is so good and better than Luder could ever make it. With this, he gave it to the painter, and when he looked at it, he said, "My lord and master, Luther made this booklet, except that his name is not on it. For I also have one here with me, which he himself gave me, with his name printed on it." The duke, seeing that this was the case, became angry about it, cursed and said: "It is a pity that such a hopeless monk should have made such a good little book. This news is given by Spangenberg in the first part of the "Adel-Spiegel" in the 8th B. and 3rd Cap., p. 131, and it has been subsequently placed in the Altenburg and Leipzig collection at the place mentioned Luther's tract itself.

§ XXVI.

After this writing of the soldier's stand follow some concerns of Luther and others

60 Walch's foreword. 61

Wittenberg theologians, concerning the resistance, in case the Protestant estates should be attacked by force for the sake of religion. Such are:

a) "Letter to Elector John of Saxony, concerning the counter-defense", which was written in 1530, and indeed on this occasion. Emperor Carl the Fifth had summoned the Diet to Augsburg, and although he promised in the summons that each party would be heard in love and kindness, and that whatever was not properly interpreted or acted upon on either side would be acted upon, the Protestants were nevertheless in doubt, because of various circumstances, whether they should trust the emperor so badly, and some had the idea that they should not stand at the Diet and rather take up arms against the emperor. This was also advised to the Elector of Saxony, John, and so that he would proceed conscientiously and safely in this matter, he presented the matter to Luther and ordered him to consider it carefully with Pomeranus and Melanchthon, which was done, and the letter mentioned shortly before was written. In it, Luther argues that, according to Scripture, no one can set himself against his authorities, and that a Christian must suffer violence and injustice from them. If the emperor did wrong and transgressed his duty and oath, he would still remain an authority and the obedience of the subjects would not be cancelled. The saying "to expel the emperor by force" does not apply here; otherwise the mayor of Torgau could protect the citizens against the Elector of Saxony by force. One must leave land and people open to the emperor and command the rest to God. If he should want to do something in matters of faith that would be against God and conscience, he must not be obeyed and divine providence must be trusted. Since the papists got hold of this concern, they were particularly pleased about it and thought that they could now the sooner persuade the emperor to use force against the Lutherans and to exterminate them, precisely because Luther was held to mean that one should not oppose the authorities and tolerate everything. It was not only many times

but also printed, although in such a way that the various copies differed from each other and in some something was added, but in others omitted, or thrown among each other. In one reprint, Bugenhagen's name had also been put on it; but because he had not contributed anything, this gave occasion for such a letter or concern of Luther's to be reprinted at Wittenberg by Hans Luft in 1547, and the said Bugenhagen as well as Melanchthon made special prefaces to it and stated therein how it had happened in the scattering of this thought. With these two prefaces, it is now included in this part. One has made use of the edition, which came to light with the title: "Rathschlag Martin Luther's und anderer Hochgelehrten zu Wittenberg, ob sich der Churfürst von Sachsen um des Evangelii willen mit dem Kaiser in Krieg einlassen" (Martin Luther's and other scholars at Wittenberg, whether the Elector of Saxony should engage in war with the Emperor for the sake of the Gospel) at Leipzig 1546, and, because the two prefaces are not found in the same, they have been added. Without them, it is also found in the Jena (Thl. VI, p. 31), Wittenberg (Thl. XII, p. 215), Altenburg (Thl. V, p. 13) and Leipzig (Thl. XX, p. 290) collections. There is this concern also in "Consilia theologica Vitebergensia", tom. III, p. 96. The two prefaces of Melanchthon and Bugenhagen are in Hortleder's "Sammlungen vom deutschen Krieg", vol. II, p. 131.

The Erl. The edition also reprinted this opinion without the two prefaces according to the edition of 1546, vol. 54, 138-142. Cf. De W. Ill, 560.

b) "Concerns to the Chancellor Dr. Gregorius Brück about the counter-defense", which was written in 1539, namely at the time when the Schmalkaldic League relatives were worried that they might be attacked by force by the Emperor, and therefore held consultations about it in Frankfurt. For before these took place, the Elector of Saxony had various objections raised concerning the resistance, and among these was also the one mentioned to the Chancellor Brück, in which Luther holds that the Elector is indeed guilty of defending his subjects against other princes.

62 Walch's foreword. 63

However, he does not want to advise them to attack and anticipate their intentions, but believes that one must first expect what they will do. If the Landgrave does not want to follow, the Elector is not obliged to keep the alliance made with him. This concern is also found in the other collections of Luther's writings, as, in the Jenaische (Thl. VII, p. 384), Wittenbergische (Thl. XII, p. 216), Altenburgische (Thl. VII, p. 300), and Leipzigische (Thl. XXI, p. 299), likewise in "Consilia theolog. Vitebergensia", tom. III, p. 99, and in Friedr. Hortleder's "Sammlungen von dem deutschen Kriege," vol. II, p. 97.

Cf. Erl. ed. 55, 264-268. De W. V, 247.

o) A "Writing to Elector John of Saxony, Concerning the Defence", which is the concern that Luther had set out on November 18, 1529, before the Schmalkaldic Convention was held in the year now mentioned. Among other things, the Protestants wanted to discuss an alliance for the defense of religion at the same convention, and so that the Elector of Saxony John would proceed all the more safely and not do anything that was contrary to the rules of Christianity and prudence, he had the aforementioned Chancellor Brück order Luther and his two colleagues to consider the matter and to draft their opinion in writing. Luther reported this in the objection, and although he did not name his colleagues, they were Bugenhagen and Melanchthon. The decision in the above-mentioned objection was that the Elector could not agree to the alliance against the Emperor, because otherwise a great misfortune could result and much blood could be spilled over it. Among other things, Luther said: "We would rather be dead ten times over than have such a conscience that our gospel should have been the cause of some bloodshed or damage done on our account," and thereby testified to his firm trust in God that, as he had done well before, so he would do well in the future, help the Elector carry his cross and take care of the matter,

that one can see that it is his business. In such misgivings and otherwise, Luther held that the estates could not enter into an alliance or war against the emperor, and based this opinion on the fact that they were absolutely subject to the emperor. See what Seckendorf wrote in "Histor. Luthe- ranismi", lib. II, § 48, p. 141. Such a concern had such an impact on the Elector that he acted according to it. It has been printed in German in the collections of Luther's writings, as in the Jenaische (Thl. VI, p. 325), Wittenbergische (Thl. XII, p. 215), Altenburgische (Thl. IV, p. 564) and Leipzigische (Thl. XXII, p. 21). It is this concern also in Friedr. Hortleder's "Sammlungen von dem deutschen Kriege", vol. II, p. 2. Latin is this writing in Georg Coelestin's ,,Histor. comitior. August. Vindelicor. cele- brat." tom. I, p. 20, and in "Supplementum epistolarum Lutheri", published with Dr. Buddeus' preface, p. 76.

Cf. Erl. ed. 54, 110-112.

d) A "writing to Joh. Lübeck, pastor in Cotbus, about the defense" if the emperor were to attack the Protestants, which was also written in 1539, like the previously mentioned concern to the chancellor Brück. Luther says here that it was too late to ask him whether the Protestants could defend themselves against the emperor, because this had already been decided, and even if he wanted to advise again, they would not follow him; Nevertheless, he holds that if the emperor should take up arms against the Protestants, they could justifiably resist and protect themselves against the emperor, not if he were to be regarded as emperor, but if he had allowed himself to be taken over by the pope and waged war on his behalf, so that the resistance would actually be against the pope. In the other collections of Luther's writings, this concern is placed alongside the one he wrote to Chancellor Brück, the passages of which have already been cited. It is also found in Hortleder's "Collections of the German War," Vol. II, p. 104.

[This letter is written in Latin and the present German print is based on the Latin version of the letter.

64 Walch's foreword. 65

The original De W. V, 159, has been reviewed, corrected, and the missing passages completed and supplemented. D. Red.]

e) "Luther's Answer on Resistance," in which he briefly indicates that the question of whether one should resist the emperor belongs not so much before his tribunal as before the legal scholars.

Cf. Erl. ed. 64, 265.

f) "The opinion of several legal scholars in Wittenberg on the question of whether one should resist a judge who proceeds unlawfully," which is answered in the affirmative, and it is also noted that because the emperor cannot even be a judge in matters of faith, resistance against him is all the more likely to take place.

Cf. Erl. ed. 64, 266-269.

g) "Dr. Luther's, Dr. Jonas', Melanchthon's, Spalatin's and other theologians' concerns about the above-mentioned jurists' teaching of resistance," in which they put up with the opinion of the jurists and thereby indicate that they had indeed taught up to now that one should not resist the authorities; however, they had not been aware that this itself entailed the rights of the authorities.

Cf. Erl. ed. 64, 269.

h) "Third Concern of the Theologians at Wittenberg on the Counter-defense", which also states that religion can and must be defended against the emperor and that the counter-defense must be used, and is signed by Luther, Jonas, Bugenhagen, Amsdorf and Melanchthon.

Cf. Erl. ed. 64, 270-274.

i) "Fourth Concern of the Theologians at Wittenberg about the Defense," which is the same as the immediately preceding one, that the defense of religion against the emperor is not only permitted, but also commanded; the signature of Luther, Jonas, Bucer, and Melanchthon was then done.

Cf. Erl. ed. 64, 274-276.

These now mentioned concerns are also found in the already indicated parts of Luther's writings, also some in "Consilia theolog. Vitebergensia", tom. III, p. 94 sqq. and in Hortleder's "Sammlungen vom deut.

It can be seen from these that Luther was not of the same opinion about the resistance in religious matters against the emperor. At first, he thought that there was no such thing because the estates were absolutely subject to the emperor and a Christian, according to the precepts of the divine word, must patiently suffer the injustice done to him and command the matter to God. When, however, some legal scholars in Wittenberg had other thoughts on the matter, he joined them and accepted their statement. Sleidanus said: ,,Lutherus semper docuerat, magistratui non esse resistendum, et extabat ejus hac de re libellus; quum autem in hac deliberatione periti juris docerent, legibus esse permissum, resistere nonnumquam, et nunc in eum casum, de quo leges inter alia mentionem faciant, rem esse deductam, ostenderent ; Lutherus ingenue profitetur, se nescivisse hoc licere, et quia leges politicas evangelium non impugnet, aut aboleat, uti semper docuerit, deinde: quoniam hoc tempore tam dubio tamque formidoloso multa possint accidere, sic, ut non modo jus ipsum, sed conscientiae quoque vis atque necessitas arma nobis porrigat, defensionis causa foedus iniri posse, dicit, sive Caesar ipse, sive quis alius forte bellum ejus nomine faciat, in ,,Comment. de stat, religionis et reipublic.", lib. VIII, p. 195. (D. i.: Luther had always taught that one should not resist the authorities, about which there is also a booklet by him; but when the legal scholars stated in a consultation that resistance was permitted by the laws in some cases, and proved that just the present case was in such a case, which the laws declare to be permissible among others; Luther freely admitted that he had known nothing of such a permission, and since the gospel does not fight or abolish the laws of the state, as he had always taught, and since, furthermore, in such a precarious and terrible time, many things could happen that could compel us to take up arms, not only according to law, but also according to conscience, he had to declare that entering into a defensive alliance was permissible, if the emperor himself or someone else in his name

66 Walch's foreword. 67

for example, to start a war. (See "Report on the State and Religion," Book 8, p. 195).

k) Luther's "Letter to a Citizen of Nuremberg, whether one can enter into an alliance against the Emperor's unjust authorities with a good conscience?" which was written on March 18, 1531, and says: as a theologian, he could not advise such an alliance; but if the legal scholars were of the opinion that such a thing could be established according to the secular laws, then he could not oppose it either. Such a letter is found in the Eislebische Theilen (Thl. II, p. 134), in the Altenburgische (Thl. V, p. 580) and Leipzigische (Thl. XX, p. 345). Urban Gottlieb Hausdorf also included this letter in the biography of Lazarus Spengler, p. 175, and added the assumption that perhaps the citizen of Nuremberg, to whom this was addressed, was Spengler, whose name was diligently concealed, because in Nuremberg one did not want to lose sight of the proper prudence in the religious affairs of that time, nor did one want to know anything about an alliance against the emperor. It concerned the Schmalkaldic League, when it looked dangerous because of the 1530 Augsburg parting with the Protestants. It has now also been brought into this collection.

Cf. Erl. ed. 54, 221. 222. De W. IV, 232.

I) Luther's writing "To Lazarus Spengler: whether one should resist the Emperor? 1531, in which he explains in what way he approves of the opinion expressed by the Wittenberg jurists in the previously mentioned objection to the question of whether one can resist the emperor, and at the same time considers whether it was intended that he revoke his previous opinion that one should not oppose the emperor, so that he was not aware of such a revocation, which letter is printed here from the Leipzigische Theilen (Supplement p. 65).

Cf. Erl. ed. 54, 213. 214. De W. IV, 221.

m) "Rathschlag Dr. Luther's, Melanchthon's and Bugenhagen's^: whether a prince can control his subjects.

may protect against the emperor's or other princes' persecution for the sake of the faith with war?" in which each opens his opinion in particular, but in an unequal way. Luther considers such a war permissible only under certain conditions. Melanchthon does not approve of it and writes, among other things, that it is not proper for a prince to wage war without the consent of his countryside and subjects, of whom he has the land and principality. Bugenhagen, however, believes that a prince must protect his subjects with the sword when necessity demands it. These concerns were written in 1523 and Friedrich Hortleder was the first to print them. This was done in the "Collections of the German War", Vol. II, p. 63.

Cf. Erl. ed. 64, 277-280.

n) To these concerns listed so far, concerning the counter defense, one has added: "Some Conclusions of D. Martin Luther's in öffentlicher Disputation vertheidigt Anno 1539", namely that one should resist the pope and his patron against unjust violence and war. One finds these conclusions in part also in the other collections of Luther's writings, as, in the Jenaischen (Thl. VII, p. 392), Wittenbergischen (Thl. XII, p. 223), Altenburgischen (Thl. VII, p. 308) and Leipzigischen (Thl. XXI, p. 307), also in Hortleder's "Sammlung von dem deutschen Krieg," vol. II, p. 100. It has not been noted, however, that they are taken from the attracted disputation on the words: "Go and sell everything," 2c.

o) These conclusions are a part of the immediately following disputation, which Luther held in the year 1539 in Wittenberg about the words: "Go and sell everything you have and give it to the poor", and which had not been in any German collection of his writings, but which have now been translated from Latin into German by Diaconus Rambach in Halle and incorporated into this part. In Latin, these sentences are found in the Jenaische (Thl. I, p. 523) and Wittenbergische Theilen (Thl. I, p. 407). The "Etliche Schlüsse" (Some Conclusions), before they were included in the collection, are especially described under the title: "Etliche Schlüsse D.

68 Walch's foreword. 69

Mart. Luth., dass man dem Pabst und seinen Schutzherr wider unrechtliche Gewalt und Kriege Widerstand thun soll", printed in octavo in 1546. This disputation consists of short sentences, and in it Luther makes a frank confession about the pope, that he is not entitled to any kind of rule, that he is the one of whom Scripture predicts that he, as the repulsive one, as the child of destruction, will rise above everything that is called God and worship, and since he, as a monstrous, raging and possessed animal, seeks to destroy everything, one must resist him with all force.

The Rambach translation is based on the Latin original, Erl. Op. lat. var. arg., tom. IV, p. 442-452, has been improved. D. Red.

p) In the last place, we give here another concern from the year 1532, similar in content to the previous ones, which Walch did not include, but which the Erlangen edition printed in vol. 54, p. 347. Vergl, de W. IV, 428. D. Red.

§ XXVII.

For the explanation of the sixth commandment one finds here also different writings of Luther together. Among them there are first five sermons, as

a) A "on the marriage state" on Hebr. 13, 4, which he held on August 4, 1545 in Merseburg in the collegiate church, when he had left Wittenberg in that year because of all sorts of annoyances and on this journey came, among others, to Merseburg to Prince George of Anhalt, but at that time in his presence just Mr. Sigismund von Lindenau, cathedral dean, held his wedding feast. In it, he not only presents the dignity and benefits of the married state, but also shows his zeal against the celibate state of the clergy and against the vow of chastity. He had also preached a sermon there on the kingdom of Christ, and therefore Mag. Matthias Wankel, pastor at Halle, had it published at St. Moriz under the title: "Zwo Predigten D. Mart. Luther's, the first on the kingdom of Christ, from the 8th Psalm: HErr, our ruler 2c., the other one

The author printed a quarto version of "The Marriage of the Holy Spirit, Hebrew 13, Marriage Should Be Honestly Held, Preached at Merseburg," at Wittenberg in 1546, and added a letter to the said Prince George of Anhalt. In the Altenburgische Theilen (Thl. VIII, p. 487), they have been left together, because here, the order of the time was followed. In the Leipzig collection, both sermons are separated. The sermon on the kingdom of Christ is in the XII. In the present collection, the sermon on marriage appears in this place, the other one on the kingdom of Christ is in the V. part, p. 349, and because the previously mentioned text has already been printed in the latter, it has been omitted.

Cf. Erl. ed. 1st ed. 20, 45-56. 2nd ed. 20 d, 363-375.

b) "A Sermon on Marital Life," which consists of three parts. In the first, it shows which persons may marry one another; in the second, which may be divorced; and in the third, how to lead the married life in a Christian and godly manner. He shows that it is not absolutely necessary to marry, and that those who have the gift of abstinence can live apart from it, although there are very few of them who have obtained such a gift by the grace of God. The accusation of his enemies, as if he taught that if a man could not adequately perform his wife's marital duty, she should go to another, he refutes here, as with several Seckendorf in "Historia Luthera- nismi" lib. I, § 131, p. 223, has already noted. When Johann Cochläus commemorates this writing in ,,Commentar, de actis et scriptis Lutheri", p. 61, he says: Foedissime contra naturalem pudorem loquitur de commixtione maris et feminae, probans ex illo verbo Dei: Crescite et multiplicamini, necessariam esse ejusmodi commixtionem non minus, quam cibum, potum, somnum et alia naturae opera, addens, quemadmodum vir non potest mutare sexum suum, ita nec possit carere muliere, quia non sit liberum, aut consilium, sed res necessaria et naturalis, ut omnem virum oporteat habere mulierem et omnem mulierem habere

70 Walch's foreword. 71

virum (i.e.In the nastiest way he speaks against the natural shame of the mixture of man and woman, by trying to prove from that word of God: -He tries to prove that such a mixture is just as necessary as food, drink, sleep and other natural needs, and then adds that just as a man could not change his sex, so he could not be without a woman; for this was not at his discretion or a matter of advice, but a natural and necessary thing, so that every man must have a woman and every woman a man"). But he interprets his words incorrectly and imputes to him such a necessity of the marriage state that he does not assert. He does not say that all men must necessarily enter the marriage state, but speaks of the matter with a difference. The text itself was published for the first time in quarto in Wittenberg in 1522 under the title: "On Married Life, Martin Luther". This edition has also been commemorated in von der Hardt's "Autographa Lutheri", tom. I, p. 132. However, it did not remain with this first one, but several more followed it in the same year 1522, as one can see from Olearius' list of the "Autographa Lutheri^44^ p. 13. Subsequently, this writing was brought into the collections, as, in the Jenaische (Thl. II, p. 150), Wittenbergische (Thl. VI, p. 167), Altenburgische (Thl. II, p. 208) and Leipzigische (Thl. XXH, p. 196). It is written also in "Consilia theologica Wite- berg.", tom. IV, p. 1. It is also translated into the Latin language. It is found in this language in the Latin Wittenbergische Theilen (Thl. V, p. 119). Now, however, it is reprinted in this part, according to the first edition mentioned immediately before, as according to which the copy was overlooked before.

[Cf. Erl. ed. I. ed. 20, 57-89.

2nd ed. 16, 508-543.]

c) "Sermon on Marriage", on the Gospel on the 2nd Sunday after Epiphany, Joh. 2, 1. ff. This sermon was printed in quarto at Leipzig in 1519 and included in the Halle (p. 341) and Leipzig (Thl. XII, p. 376) parts.

But because Luther did not know about this printing, nor was he satisfied with it, he himself provided an improved edition, which we now let follow.

Cf. Erl. ed. 1st ed. 16, 150-158. 2nd ed. 16, 49-57.

d) "Sermon on Marital Status, Modified and Corrected. It was also published in Wittenberg in 1519, under the inscription: "Ein Sermon vom ehelichen Stande, verändert und corrigirt durch D. Martin Luther, Augustinian at Wittenberg." It was reprinted in Strasbourg in the same year and in Wittenberg and Augsburg in 1520, as well as several other times. Of the various first editions of this improved sermon, one can find von der Hardt in "Autographa Lutheri," tom. I, p. 87 and 102, and Olearius in the index of the "Autographa Lutheri", p. 4 and 6. This sermon is not only in the German collections of Luther's writings, as, in the Jenaische (Thl. I, p. 172), Wittenbergische (Thl. VI, p. 165), Altenburgische (Thl. I, p. 299) and Leipzigische (Thl. XII, p. 379), but also in the Latin Jenaische (Thl. I, p. 333) and Wittenbergische (Thl. I, p. 90). In the short preface, Luther remembers that he would have preferred that this sermon not be printed. For although he remembers that he preached on such matters, nothing was written out and he therefore thought it would be good to change this sermon and print it himself. In it one finds many good reminders of the marriage state, both how it is to be begun and led, and also of the education of children. But if one or the other questionable thing occurs, as if he still considers the marriage state a sacrament, because it depicts the mystery of the union of the two natures in Christ, then one must look at the time when he wrote this, and excuse him justly. In the present printing, the Wittenberg edition of 1519 has been compared.

[Cf. Ed. 1st ed. 16, 158-165.

2nd ed. 16, 57-67.]

e) "Predigt vom Marhestande" (Sermon on Marriage), which Luther preached in Wittenberg in 1525 and which Georg Buchholtzer accompanied with a letter to the duke

72 Walch's foreword. 73

Julius zu Braunschweig und Lüneburg in 1560. Joh. Aurifaber placed it in the Eislebische Theile (Thl. I, p. 207) and omitted the above-mentioned attribution. Sagittarius, however, added it again in the Altenburg Collection (Thl. II, p. 865), and in this way it was also printed in the Leipzig Parts (Thl. XII, p. 382) and in this present one. In it, Luther presents the sovereignty of the marriage state and instructs how to enter into it in faith with prayer and the consent of parents; what duties men and women are to observe and how marriage, except in the case of adultery, is inseparable.

Cf. Erl. ed. 1st ed. 16, 165-189. 2nd ed. 17, 116-140.

§ XXVIII.

These sermons are followed by various letters and concerns of Luther concerning all kinds of marriage matters. These are:

f) "Two letters to Michael Stiefel,*) preacher at Bßlingen", in which he informs him of his marriage, that the world is annoyed by it, and asks that one would pray for him. They are written (on June 17 and September 29) 1525 in Latin; in Aurif. ,,Epistolae Lutheri^, tom. II, p. 294 and 300, and were hereupon translated into German and incorporated into Luther's works. They are found in German in the Jenaische Theilen (Thl. Ill, p. 148), Wittenbergische (Thl. IX, p. 227), Altenburgische (Thl. III, p. 141) and Leipzigische (Thl. XIX, p. 369).

The second letter, which was only incompletely reproduced by Walch, was corrected and completed according to the original Latin. Cf. De W. 3, 9. 31. D. Red.

g) "Kurzes Bedenken, ob einer seiner armen Freundschaft zu gute schuldig sei, sich des Marhestand zu abstain," which Luther wrote in 1524 and answered the question in the negative. After such was first published in the Eislebische Theilen (Thl. I, p. 196) by the

He was a preacher at Eisleben. Since he was expelled, he stayed here and there and died here in 1567. There are still more letters that Luther wrote to him and in them he shows much respect for him as a learned and pious man.

It was also published in the Altenburgische (Thl. II, p. 864) and Leipzigische (Thl. XXII, p. 433).

Cf. Erl. ed. 64, 281.

h) "A Christian writing to Dr. Wolfgang Reißenbusch, that he may enter into matrimony", which Luther sent out to him in Latin on March 27, 1525. In Latin language the same is not only in Aurif. ,,Epist. Luth.", tom. II, p. 274, but also in the VII. thl., p. 505, of the Latin Wittenberg collection of Luther's writings. But one has printed them also in German language and so well especially, under the title: "Eine christliche Schrift an Herrn Wolfgang Reißenbusch, der Rechte Doctor und Präceptor zu Lichtenberg, St. Antonius-Ordens, sich in den ehelichen Stand zu begeben, Martinus Luther", at Wittenberg 1525 in Quart (see von der Hardt's ,Autographa LuthA, tom. I, p. 206), as well as at the same time with other writings of Luther in the different parts of the same, as, in the Jenaischen (Thl. Ill, p. 107), Wittenbergischen (Thl. IX, p. 247), Altenburgischen (Thl. Ill, p. 100) and Leipzigischen (Thl. XIX, p. 367), to which then the present printing comes, with which one has made use of the immediately before mentioned special German edition.

The original Latin text is no longer available. Translated from German back into Latin, the letter is found in Xuril. H, 274. The German text is taken from De W. II, 637-640, from the Erl. Ausg. 53, 286-290. ed.

i) "Letter and Christian exhortation to the Cardinal and Elector Albrecht of Mainz to enter into matrimony," and

k) "Two letters to Dr. Johann Rühel, which concern the previous letter", and so that it has this meaning. At the time of the Peasants' War, the Elector Albrecht of Mainz announced that he was inclined to change his status and to marry, whether he only pretended to do so or really did so in order to escape the danger that the peasants, who were especially hostile to the prelates, might pose,

74 Walch's foreword. 75

or, following the example of Albrecht of Prussia, if not all, then the arch-castle of Magdeburg to be passed on to his descendants by way of inheritance. Of this Dr. Rühel *) Luther and asked him in a letter of May 21, 1525, to write to the Elector and admonish him that he should marry, but to send him a copy of such a letter, because he wanted to go to Magdeburg and act in this matter. Luther decided to do this without hesitation, wrote the letter on June 2, 1525, sent it on June 5, together with a copy to the aforementioned Dr. Rühel, and enclosed two letters to him himself, because, when he had already written the first one, a reminder arrived from Rühel in the meantime, and therefore Luther also answered this immediately, which are the three letters that I mentioned before. In the one that he sent to the Elector, he tells him that he can escape the present danger, move his subjects to greater love towards him. He could set a good example for others and, above all, save his conscience if he were to marry. Cochläus and Maimburg do not give a true and sincere account of this letter, but tell the story quite falsely, and therefore take occasion to make obviously unfounded accusations against Luther, as Seckendorf does in "Histor. Lutheranismi," lib. II, § 6, p. 20, has clearly shown. Luther did not receive an answer to this letter; however, the Elector further sought to keep him in good graces and, where he did not order it, he nevertheless allowed the letter to be printed. It is also in the collections of Luther's writings. It is found, along with the other two letters to Dr. Rühel, in the Jena (Thl. Ill, p. 147), Wittenberg (Thl. IX, p. 226), Altenburg (Thl. Ill, p. 139), and Leipzig (Thl. Ill, p. 139) editions.

*He was doctor of both rights, councillor to the Elector Albrecht of Mainz and the Count of Mansfeld, was in Augsburg in 1518, when Luther held the discussion with Cardinal Cajetan, and was supposed to observe his best, whereupon he was also sent to Schweinfurt in 1532 to the convention that had been established there. There are still several letters that Luther wrote to him and that Fabricius has displayed in "Centifol. Lutherani," p. 233. He calls him his dear doctor and brother-in-law.

(Thl. XIX, p. 365). The letter to the Elector alone is also found in ,,Consilia theolog. Viteberg.", tom. IV, p. 15.

Cf. Erl. ed. 53, 308-313. De W. II, 673-677.

§ XXIX.

The scriptures listed so far are joined by those concerning the sins and vices against the sixth commandment, as:

a) "Ernste Vermahnung und Warnungsschrift an die Studenten zu Wittenberg, sich vor den Speckt-Huren zu beüten" ("Serious admonition and warning to the students of Wittenberg to beware of the bacon whores"), which was made known in Wittenberg as a program when whores crept in there and tried to seduce the studying youth. The year when this writing appeared is given differently, in that it is placed in the Jenaischen (Thl. VIII, p. 117) and Altenburgischen (Thl. VllI, p. 343) parts in the year 1543, but in the Leipzigischen (Thl. XXII, p. 425) in the year 1531.

While Walch, without giving a reason, dates this letter from 1525, we, with De W. V, 560-562, retain the date adopted by the Jena edition, May 13, 1543, because the writing is said to have been posted on that day. Cf. Erl. Ausg. 56, 61-63. ed.

b) "Letter to Elector John of Saxony concerning the punishment of an adulterer," the specific circumstances of which are not known; from the letter itself, however, it is clear that Luther thought that because the criminal had already done his penance and had improved, the punishment could now be lifted. Joh. Aurifaber first brought this letter into the Eislebische Theile (Thl. I, p. 393), from which it subsequently came into the Altenburgische (Thl. Ill, p. 650) and Leipzigische (Thl. XXII, p. 436), also now into this new collection.

[We place the writing according to the Leipzig collection with De W., lll, 144, in the year 1526. cf. Erl. Ed. 53, 394.

D. Red.]

c) "Concerns to a parish priest in a marriage case, since one's wife has been kidnapped",

76 Walch's foreword. 77

1526, which goes: the woman is to be regarded as an adulteress, and if the man does not want to accept her again, she must leave the country or otherwise be punished with the one who kidnaps her. After Aurifaber had incorporated this concern into the I. Eislebische Theil, p. 273, it was printed from it in the Altenburgische Sammlung (Thl. Ill, p. 581) and from this again in the Leipzigische (Thl. XXII, p. 435).

Cf. De W. Ill, 143rd ed. 53, 393rd 394th ed.

§ XXX.

These writings are linked to Luther's letters and concerns about all kinds of marriage and marriage cases, concerning both the establishment and initiation, as well as the conduct of marriage. It is found here

a) "Concerns of a Marriage Engagement to Georg Spalatin." In the "Epistolae Lutheri" published by Johann Aurifaber, this letter or concern is written in Latin, Vol. II, p. 324. However, it is not addressed to Georg Spalatin, but to Johann Heß, who was the first Lutheran preacher at Breslau and to whom Luther wrote several other letters. Meanwhile, the inscription of this prayer in the German copy, as found in the Jena (Thl. III, p. 474), Altenburg (Thl. Ill, p. 806) and Leipzig (Thl. XXIl, p. 436), reads as if it had been sent to Spalatin. Whether an error has occurred here, or whether both are to be united with each other and how this can be done, I am not aware of. The "Bedenken" itself is also found in "Consilia theolog. Viteberg.", tom. IV, p. 24, without touching to whom it was sent. Luther wrote it down in Latin on January 7, 1527.

[This letter concerns the case when a father does not want to give his consent to a marriage to which he has no well-founded reasons to object. Furthermore, Luther answers here the question posed by Spalatin: whether a betrothal concluded with the formula: "I will take you (as wife, as husband)" is invalid? as the papist legal scholars claimed, and thus it is invalid.

because the expression "I will" does not denote the present intention to become engaged. Luther denies this and demonstrates in detail how in German the expression: ich will dich nehmen (I want to take you) does not denote a future but a present intention and a promise that is not made in the future but right now; the Latin expression for this term is therefore not accipiam te but volo te accipere. The translation was improved and supplemented many times after the original. Cf. De W. Ill, 150-152. ed.]

b) "Letter to Stenzel Goldfchmidt, concerning his son's marriage engagement", dated Dec. 20, 1535, which was first communicated from an autograph copy of the Ansbach Archives in the Leipzig Theilen (in the "Supplement", p. 75) and reprinted here from the same.

In this letter, he makes an urgent request to Stenzel Goldschmidt to give his consent to the engagement that his son had entered into with a blameless girl. Cf. De W. IV, 657, Erl. Ausg. 55, 114. 115. ed.

c) "To the Members of the Consistory at Wittenberg, Why Their Judgment of Secret Engagement Cannot Be Accepted", where, as in the Leipzig print (Thl. XXII, p. 470), the year 1535 has been noted; in the other collections, however, as in the Jena (Thl. VIII, p. 415) and Altenburg (Thl. VIII, p. 591), such writing has been dated to the year 1546, to which it also seems to belong.

[Luther categorically and energetically declares the decision of the consistory, which declared a secret engagement permissible according to papal law, to be null and void against the word of God, as well as the entire dragging out of the trial procedure of the consistory to be unjust and unchristian. We compare the writing with De W. V, 618 and the Erl. 56, 76-81, to the year 1544.

D. Red.]

d) "Vorstellung an Churfürst Johann Friedrich wider die heimlichen Verlöbnisse" Presentation to Prince John Frederick against secret engagements, dated January 22, 1544, which is copied from the original, which is in the Weimar Archives, to the Leipzig Collection (in the

78 Walch's foreword. 79

"Supplement," p. 104) and reprinted from it here.

It deals with the same matter as the previous one. Cf. De W. V, 615. Erl. Ed. 56, 72-76. ed.

e) "Bedenken, ob die Ehe mit des verstorbenen Weibes Schwester zulässig sei?" (Concerns whether marriage to a deceased wife's sister is permissible), which Luther, along with Jonas and Melanchthon, drew up for Leonhard Beyer, pastor at Zwickau, in 1535, after he had reported that one of his deceased wife's sister had slept and wanted to marry her, and demanded instruction about this. It was held in the same that such a marriage was not permitted, since this case concerned the first degree of affinity, and if the two persons came together, they would have a troubled conscience for life and give others a nuisance. Johann Aurifaber brought such concerns into the Eislebische Theile (Thl. II, p. 348) and from these it came into the Altenburgische (Thl. VI, p. 467) and Leipzigische (Thl. XXII, p. 466). *)

*) This concern is especially to be noted, as Luther's opinion about the marriage with the deceased wife's sister, where it actually went and whether he had changed in this, was disputed. This happened during the dispute about this marriage, which in the last century was caused by the marriage of Duke August of Holstein, and subsequently of Prince Albrecht Ernst of Oettingen with the deceased wife's sisters, as can be seen from the disputes that arose in both cases at that time, as, in the first case, from Christoph Joachim Buchholz's "Responsio juris pro

matrimonio principis cum defunctae uxoris sorore contracto", Rinteln 1652, and the "Adsertio responsi Mosis contra matrimonium cum defunctae uxoris sorore", Franks. 1660, and in the case of the other from "Different Dispute Writings, Responsa and Expert Opinions, together with the Acts of a Colloquium held at Oettingen on October 10, 1681, on the question of whether God has forbidden or permitted that one may marry his deceased wife's sister", which was printed at Oettingen without naming the year, and from some other writings more, which Hieronymus Brückner has published in "Deci- siones juris matrimon. controv.", p. 271. Initially, Luther thought that marriage with the deceased wife's sister was permissible, as can be seen from his sermon on conjugal life, printed in 1522 and previously recensed; subsequently, however, he also believed that such marriage was not permissible, which can be seen not only from the objection that is now being discussed, but also from other passages. Read what Dr. Lange has noted in the "Mosaic Light and Law", or rather in a theological objection inserted there, p. 766, of Luther's opinion concerning the divine marriage laws.

Cf. De W. IV, 584. ed. ed. 55, 81-83.

f) "Sendbrief an Johann von Schleinitz zu Janshausen", which concerns the question: whether a young man can marry a widow, whose deceased husband has tied the confirmation cloth around him? and was written on June 18, 1523. Luther believes that the presumed spiritual kinship or paternity and godparenthood does not stand in the way of marriage, and because money was demanded for the dispensation in this case at the Roman court, he testifies to his zeal about it and says of the then pope: "The pope is a magister noster of lions; in the same high school such asses are crowned: Master Adrian is also crowned and knows nothing else to this day, except that the commandments of men should be equal to or more like the commandments of God. This letter is also found in Luther's other German writings, such as the Jena (Thl. II, p. 268), Wittenberg (Thl. VI, p. 235), Altenburg (Thl. II, p. 350) and Leipzig (Thl. XXII, p. 427).

Cf. De W. II, 349. Erl. ed. 53, 174-177.

g) "Sendbrief an Kloster-Jungfrau von Adel, die sich mit einem Bürgers Sohne betobte", which Luther wrote on December 14, 1523 and meant that the marriage could be consummated. This letter is found in the Eislebische (Thl. I, p. 177), Altenburgische (Thl. II, p. 360) and Leipzigische Theilen (Thl. XXII, p. 428).

Cf. De W. II, 445. Erl. ed. 53, 229.

h) "Bedenken und Urtheil, wenn ein Theil nach der Verlobung zurücktreten," which Luther gave to Wolfgang Fues, pastor at Colditz, on November 14, 1526, because a betrothed virgin did not want to have her bridegroom. In this Luther declares resignation after betrothal to be adultery, according to 1 Cor. 7, 16. It is also found in the Eislebische (Thl. I, p. 273), Altenburgische (Thl. HI, p. 518) and Leipzigische (Thl. XXII, p. 435) parts.

Cf. De W. Ill, 134th ed. 53, 385.

80 Walch's foreword. 81

i) "Concern whether a forced marriage is valid", which is found in Luther's Latin letters, edited by Joh. Aurifaber, under the year 1524 (Epistolae, tom. II, p. 222). However, the person to whom it was given is not named. It has been translated from Latin into German and printed in several collections, such as the Eislebische (Thl. I, p. 193), the Altenburgische (Thl. II, p. 849) and Leipzigische (Thl. XXII, p. 432).

Here Luther considers forced marriages to be invalid, although the part that allows itself to be forced sins grievously before God because it does not confess the violence. - Cf. De W. II, 594. - Since the translation, which Walch brought, was faulty and incomplete, the scripture has been partially retranslated in this revised edition according to the Latin original. D. Red.

k) A council "that parents neither force nor hinder children to marry, and that children should not become engaged without the will of their parents", which tract appeared for the first time in May 1524 in quarto, especially under the title mentioned. This first edition has been used for the print in this part. It appears in von der Hardt's "Autogr. Luth.", tom. I, p. 178, and in Olearius' Verzeichniß der ,,Auto- graph. Luth.", p. 21. The letter is addressed to Hans Schott, a Franconian nobleman. It was later printed several times individually and added to the collections of Luther's writings, such as the Jenaische (Thl. II, p. 439), the Wittenbergische (Thl. IV, p. 176), the Altenburgische (Thl. II, p. 777) and the Leipzigische (Thl. XXII, p. 429). It was also translated into Latin. Such a translation is found in the Latin Wittenbergische Theilen (Thl. V, p. 127).

Cf. De W. II, 511. Erl. ed. 53, 236-244.

I) "Letter to Anton Rudolph, Weinmeister zu Weimar, um Erhaltung seines väterlichen Consenses zu seines Sohnes Heirath", on May 12, 1536. This letter first came into the Eislebische Sammlung (Thl. H, p. 363); but from it into the Altenburgische

(Thl. VI, p. 1045) and from this into the Leipzig one (Thl. XXII, p. 407).

Cf. De W. IV, 690. ed. 55, 134. 135.

§ XXXI.

As the scriptures now touched upon deal with marriage vows, so now come those that deal with the entering into of matrimony, and because the marriage ceremony belongs to it, so among them are

a) the "Traubüchlein". It is counted together with the "Taufbüchlein" to the small catechism of Luther. However, it is not an essential part of it and has not always been part of it. For since it belongs to the appendix of the little Catechism, it was only added later, as can be seen from its oldest editions. That Luther himself made it is probably correct; only it will be difficult to determine exactly when it was first added to the Small Catechism and when Luther made and published the Traubüchlein. One tends to place it among the writings of 1546, either alone, as was done in the Altenburg (Thl. VIII, p. 567) and Leipzig (Thl. XXII, p. 248) parts, or at the same time as the small Catechism, which was done in the Jena collection (Thl. VIII, p. 389). However, there are editions of this Catechism available, which were printed before 1546 and in which the Traubüchlein can be found. Among others, there is such an edition under the inscription: "Enchiridion. The small catechism for the common pastors and preachers on's new zugericht. Mart. Luth." Published in 1534 in Erfurt in Sedez. The edition is recensed in the "Fortgesetzten Sammlung von alten und neuen theologischen Sachen" 1732 p. 846 recensirt. Another, printed in octavo at Leipzig in 1545, is listed in Olearius' Verzeichniß der ,,Autograph. Luth.", p. 48. A third, without year, dates from Zwickau. Because of this Trau- und Taufbüchlein, a confusion arose among the theologians of our church during the publication of the Concordienbuch. For, since they were not mentioned in the first German edition of the

82 Walch's foreword. 83

When the Saxon theologians had omitted Luther's Catechism from the third Concordia Book, which was published in Dresden in 1580, not only did the Helmstadt theologians complain about this and claim that an unauthorized change had been made in the Concordia Book, but the Elector of Brandenburg, Johann Georg, and Duke Wilhelm of Lüneburg also demanded that the Trau- und Taufbüchlein be added to the Concordia Book, and various writings were exchanged about this. The Saxon theologians, on the other hand, argued that the omission of these two books was by no means intended to change Luther's Catechism; rather, this was done because the above-mentioned booklet on marriage and baptism did not concern any doctrines that were actually being discussed, but only certain customs; In the near future, however, not all churches would have such ceremonies as prescribed in such a booklet, and if one wanted to turn them into symbolic writings, one could easily give rise to a disruption and abandonment of the work of Concord. This matter was also settled in such a way that each church was to be left free to either accept or refrain from using the little book of marriage and baptism as it saw fit. The Concordia Book was printed here and there with the addition of the said booklet. One can look up Polycarp Leyser in the "Bericht wider Dr. Hoffmann", p. 5; Leonhard Hutter in "Concordia concorscap. 45, p. 1059, and Cap. 52, p. 1356 and 1372; Joh. Bened. Carpzov in "Isagog. in libros ecclesiar. Lutheran. Symbol.", p. 939 ; Johann Martin Schamel in "Vindiciae cateche- ticae", p. 150; Christ. Reineccius in ,,Concordia germanico-latina, p. 584, and Gregor Langemack in "Histor. catechet.", part. Π, p. 123.

[Cf. Erl. ed. 23, 207-213J

§ XXXII.

Follow the wedding booklet

b) "Four Letters of Invitation", in which Luther primarily asks some of his dear lords and friends to his wedding; sthen however

also refers to the events of that time in the Peasants' Revolt^. The first is written to Dr. Johann Rühel, Joh. Thür and Caspar Müller, Chancellor, the second to Georg Spalatin, the third to Dr. Wenzeslaus Link, and the fourth to Nicolaus von Amsdorf, all in June 1525. They are also found in the other parts of Luther's writings, such as those in Jena (Thl. Ill, p. 158), Wittenberg (Thl. IX, p. 228), Altenburg (Thl. Ill, p. 150) and Leipzig (Thl. XIX, p. 370). The latter three he wrote in Latin, in which language they are found in his "Epistolae" edited by Aurifaber, tom. Π, p. 294. (The translation was corrected and completed according to the original.

Cf. Erl. ed. 53, 314. 315. de W. Ill, 1. 2. 10. 12.

After these appears

C) a "marriage certificate", which he gave to Johann Aureus in 1524. Joh. Aurifaber made this marriage certificate known in the Eislebische Theilen (Thl. I, p. 197), whereupon it was also printed in the Altenburgische Sammlung (Thl. II, p. 864) and in the Leipzigische (Thl. XXII, p. 433).

Cf. Erl. ed. 64, 281. 282.

The following are the writings that concern all kinds of cases in the conduct of the marriage itself, as:

a) "Consolation for pious, godly women who have been unjustly afflicted with children's needs," which Dr. Johann Bugenhagen at Wittenberg printed in quarto in 1542 and added to his interpretation of the 29th Psalm, along with a treatise on the birth of children and on children who cannot be baptized. See von der Hardt's "Autograph. Luth.", tom. I, p. 425. Thereupon it came into the collections, but with this difference, that in some of them, what Bugenhagen himself had prepared, was printed at the same time, as in the Wittenbergische (Thl. XII, p. 179) and in the Altenburgische Theilen (Thl. VIII, p. 48), in others, however, such was omitted; namely in the Jenaische (Thl. VIII, p. 51) and Leipzigische (Thl. XXII, p. 535) Theilen.

Cf. Erl. ed. 23, 338-343.

84 Walch's foreword. 85

b) "Reminder to Stephan Rodt, town clerk in Zwickau, on how he should deal with his wife in her unrighteous behavior," in which Luther advised him, among other things, to make proper use of the dominion he has over his wife and to make a distinction between weakness and wickedness. The letter itself was written by him in Latin (Aurif., Epist. Luth., tom. Π, p. 373) and subsequently translated into German. It is found in German collections of Luther's writings, in the Jena (Thl. IV, p. 304), Wittenberg (Thl. IX, p. 271), Altenburg (Thl. IV, p. 414) and Leipzig (Thl. xxn, p. 438), also in "Consilia theol. Vi- teberg.", tom. IV, p. 81.

But here the original is given in a new translation, since Walch's translation differs substantially from the Latin original. Cf. De W. Ill, 302-305. D. Red.

c) "Etliche offene Noth-Briefe in Sachen Wolf Hornung's wider sein Eheweib", which Luther wrote to the Elector of Brandenburg, Joachim, to the Bishops of Brandenburg Havelberg and Lebus, to the Knighthood in the Electorate of Brandenburg and to Hornung's wife herself, Catharina, on February 1, 1530. February 1530 and in it with much zeal presented, one would like to let take place in this matter, what would bring right and fairness with itself, and help the man again to his wife, child and property. They are found in the Jena (Thl. V, p. 267), Wittenberg (Thl. IV, p. 439), Altenburg (Thl. V, p. 400) and Leipzig (Thl. XXII, p. 462) parts; but they were also previously printed in quarto at Wittenberg in 1530. See von der Hardt's ,,Autograph. Luth.", tom. I, p. 265.

Cf. Erl. ed. 54, 123-130. De W. Ill, 542-549.

d) "Luther's and other theologians' concerns in a desertion marriage matter", which was written in 1535 and signed by Luther, Creutziger, Major and Melanchthon. The same was corrected and supplemented according to the Eislebian edition; furthermore

e) "Luther's and Melanchthon's Other Concerns in a Desertion Marriage Matter," 1535, which includes both concerns in the Eislebische Theile

(Thl. II, p. 350) and after this were incorporated into the Altenburgische (Thl. VI, p. 490) and Leipzigische (Thl. XXII, p. 466), and otherwise were printed again. In addition to the now mentioned parts of Luther's writings, both concerns are also found in Georg Dedekennus' ,,Consil.", tom. III, p. 477.

Cf. Erl. ed. 64, 282-285.

f) "Luther's Citation to Brosius Heinrich von Dittersdorf in a Marriage Complaint" on April 30, 1531, which is also found in the collections of Luther's writings listed immediately above, namely in the Eislebische (Thl. II, p. 13), Altenburgische (Thl. V, p. 568) and Leipzigische (Thl. XXII, p. 465).

Cf. Erl. ed. 54, 227. 228. De W. IV, 246.

g) "Letter to the council and pastor of Domitsch, concerning a divorce", August 18, 1525, in which Luther considered that because the wife of the pastor of the same place had behaved dishonorably against him, as he wrote, he could divorce her and, if his circumstances required it, marry another, although the actual crime of the wife is not indicated. [One finds such in the Eislebische (Thl. I, p. 217), Altenburgische (Thl. II, p. 905) and Leipzigische (Thl. XXII, p. 433) parts.

Cf. Erl. ed. 53,326. De W. III, 22.

§ XXXIII.

In particular, I must remember the immediately following writing, which is Luther's "Answer to Landgrave Philip of Hesse about his bigamy. This is the concern that has aroused many vexatious and adverse slander against Luther. It was not only written by him, but also by Philipp Melanchthon, who also wrote this answer. The Landgrave of Hesse, called Philip the Magnanimous, had become so fond of a noblewoman, Margarethe von der Sahl, when he saw her among the ladies of his wife's sister, Duchess Elisabeth, at Rochlitz, that he decided to have her married to him.

86 Walch's foreword. 87

However, since he was already married and his conscience was bothering him, he did not want to go right away, but sent Martin Bucer to Wittenberg to discuss this matter with Luther and Melanchthon. Not only did he receive a letter, but he was also instructed at the same time to verbally state the most important causes that the landgrave thought he had and to open them under the seal of confession. There is still a letter of the landgrave to Luther, which was written almost eight months later and in which these words are written: "I confess that I loved the lady Margareth (namely even before the marriage), but in honor, and because I was able to obtain her for marriage, I have had her rather than all others. If I had not had her, I would certainly have looked for another. I hope that God has discovered to you what is troubling us; but if you are not yet satisfied, I will come to you and your gracious Lord and tell you things in confession that you will be satisfied with me; but they would be truly evil, God have mercy. If I speak falsehood, God punish me, I also have proof." With this, it seems, he wanted to indicate how he had such important causes that they would be sufficient for a divorce. After Luther and Melanchthon had understood the landgrave's intention and his reasons, and had given it some thought, they drew up their answer or objections on December 10, 1539, and in it they initially presented everything by which, in their opinion, the landgrave could be dissuaded from his mind, and although they thought that in some cases a dispensation had taken place in the divine order of marriage, they nevertheless showed what a great annoyance would arise against him and the Protestant Church if one wanted to dispense here. But because they heard from Bucer that the landgrave firmly insisted on it and believed that he could not advise his conscience and eternal salvation otherwise, nor avoid adultery, they added that if he decided to take another wife, it should be done secretly, so that only a few would have knowledge of it, to whom he had discovered his mind in confession. On such

In this way, there were no particular objections or arousal; for it was not unusual for princes to keep concubines 2c. This is just the concern that occurs here. It should be noted, however, that in the parts of Luther's writings in which it appears, as in the Altenburgische (Thl. VIII, p. 977) and Leipzigische Theilen (Thl. XXII, p. 569), it was not printed in its entirety, but the last part was omitted, since the Landgrave's intentions were recognized as permissible. It came to light in full, among other things, when Laurentius Beger, under the name Daphnäus Arcuarius, published a treatise on marriage matters in 1679 and added the documents of this matter. Seckendorf remarks in "Historia Lu- theranismi", lib. HI, § 79, p- 277, that this was done by order of the Elector of the Palatinate, Carl Ludwig, and that Landgrave Ernst of Hesse had given the documents from the Hessian archives. Among others, this concern is also found in its entirety, in Latin, in Hieronymus Brückner's "Decisiones juris matrimonialis con- trovers.", p. 402. A French translation is also available.

Walch, too, has brought only the first part of this thought according to the Altenburg and Leipzig editions; in this edition, however, the text has been corrected and the second part added according to the original of the Hessian archive mentioned here, as it was given by De Wette and from which Walch's text deviates substantially. D. Red.

§ XXXIV.

This concern has aroused many adverse and detrimental judgments against Luther, as I have already reminded. The papists have not only narrated the matter itself with all kinds of unfounded circumstances, as if the Landgrave had therefore ordered a meeting of the theologians at Wittenberg, all the famous Saxon theologians had signed the resolution passed at that time, and the Landgrave had been favored merely for political reasons, so that he would not take the side of the Emperor and the Pope, but also sought an opportunity to attack Luther and the entire Protestant movement.

88 Walch's foreword. 89

The first thing that happened was that some people started to accuse the Church of something and to increase its slander. This has always been done from the time the matter became known, and what some have started here, others have done under the French scribes Anton Varillas in ,,,,Histoire des heres.", lib. XII, p. 87, Jac. Benignus Bossuet in ,,Histoire des variatioris des eglises protestantes", lib. VI, tom. I, p. 226, together with several others. Those who took it upon themselves to speak out in favor of polygamy and to defend it as something permissible, thought that Luther agreed with them in their cause, and therefore invoked his applause. This has happened, among others, in the so-called Theophilus Alethet "Polygamia triumphatrix, id est, discursus politicus de polygamia", p. 550, who also cites other passages from Luther's writings beforehand and thus wants to prove as if he had considered polygamy permissible. Thomasius, in the Disputation de concubinatu, which came out in 1713, § 30, also refers to this concern as a proof that neither Luther nor the Wittenberg theologians at the beginning of the Reformation considered all celibate marriages to be a shameful and annoying state. However, since it is not other people's judgments that matter, but the matter itself, the nature of the matter is such that what Luther and Melanchthon did cannot be praised and approved, but must nevertheless be excused by reason of fairness. The error that occurred did not come from a wrong will, but from an incorrect and inadequate knowledge. They thought that in the divine law that only one man and one woman should live together in marriage, in some cases there was a dispensation, and were led to such a conceit especially by the examples of the patriarchs, without making a distinction, as should have been fair, between dispensation and tolerance. They thought that the circumstances of the landgrave, which had been discovered to them by way of confession, were such that they could be counted among the cases where a dispensation had taken place, and thus concluded that the landgrave could still take a wife.

If, however, there were to be a great deal of trouble, they demanded that the matter be kept secret in order to prevent it. That was the context of their thinking. And it is clear from this that Luther did not approve of polygamy per se. Whoever wanted to draw such a conclusion would certainly do him the greatest injustice. This does not flow from the objection itself, and there is no lack of reasons to prove the opposite. When one who hid under the name of Huldreich Neobulus was so impudent that he published a book under the title: Bigamia, oder ein freundliches Gespräch von zwiefacher Ehe" (Bigamia, or a friendly talk about twofold marriage) in quarto in 1541 and wanted to defend marriage with two persons at the same time, Luther heartily contradicted him. The papists especially have no reason to dwell on this. They know well that some of the great papal lords, especially in France, did exactly what the Landgrave of Hesse did, that their theologians and teachers also approved of such marriages and went much further in them than Luther; that at the Roman court one can easily obtain dispensation for money in cases that are obviously against divine law. In the meantime, it is readily admitted that it would have been better if Luther had not consented to the landgrave's action at all. Seckendorf gives more information about this matter in ,,Historia Lutheranismi", lib.III, § 79, p. 277 sqq., and at the same time indicates what serves as Luther's excuse. Among other things, he notes that he said that if the matter should become known, he would publicly confess that he had erred and been mistaken, and ask for mercy. At the same time, one can read: Johann Friedr. Mayer in the program: Utrum Lutherus Philippo HassiaeLandgravio bigamiam concesserit", 1702, Joachim Weickmann in der wider Samuel Friedr. Willenberg edirten "Apologia", part. II, p. 390, Jakob Basnage in ,,Histoire de la relig. des eglises rbform6es", tom. III, p. 95, and what is written in the "Bibliotheque germanique", tom. ΙΠ, p. 88 sqq.

[Cf. Erl. De W. V, 236-247. - Incidentally, we cannot agree with Walch's judgment just stated. With the distinction of "dis-

90 Walch's foreword. 91

pensation" and "tolerance" nothing is gained here. The counsel of conscience which Luther gave to the landgrave, and which he wanted to be kept secret, rests on the premise that double marriage, though against the original order of the Creator and against the general custom of the land, does not violate the law of Moses. "And what is permitted in the law of Moses is not withdrawn or forbidden by the gospel." Luther would never have dispensed with a clearly expressed, positive commandment of God in any case. The newer theologians are hypocritical when they point with their fingers to this supposed "black spot" in Luther's life and dispense today's princes, counts, nobles from their open fornication and immorality by silence.

D. Red.]

§ XXXV.

After this little digression I come back to the point and continue in the enumeration of those writings which concern the marriage state, namely all kinds of unnamed cases belonging to it. There is to be mentioned first

a) Luther's writing "Von Ehesachen", which was first published under the title: "Von Ehesachen, Mart. Luther", printed in Wittenberg by Hans Lufft, came to light in 1530 in quarto, in the same year in Marburg in octavo (cf. Olearius' Verzeichniß der ,,Autographa Lutheri", p. 32) and subsequently reprinted several times with some additions. Then in Wittenberg, in 1540, it was published twice in quarto, together with Bugenhagen's "Vom Ehebruch und Weglaufen" (On Adultery and Running Away) and Melanchthon's "De arbore consanguinitatis et adfinitatis" (i.e. On the Family Tree of Kinship and Weakness) (cf. von der Hardt's "Autographa Luth."I, p. 389) and was also printed with Bugenhagen's addition under the inscription: "Von Ehesachen, Dr. Martin Luth. Item vom Ehebruch und weglaufen, Dr. Johann Bugenhagen Pommer, an Königliche Majestät zu Dänemark", at Wittenberg 1592 in quarto. In addition to these and other special prints, there are also those that can be found in the German collections of Luther's writings, as, in the Jenaische (Thl. V,

p. 238), Wittenbergischen (Thl. VI, p. 257), Altenburgischen (Thl. V, p. 371), Leipzigischen (Thl. XXII, p. 439) and now in this collection. One has used the first edition and overlooked the copy after it. In the scripture itself, Luther deals with betrothal and divorce. In regard to the latter, he shows that a secret betrothal must give way to a public one, and among two public ones, the former must take precedence over the latter; if, however, carnal intermarriage has taken place in the secret betrothal, but not in the public one, then the public one must give way to the secret one. Furthermore, whoever touches another after a public betrothal in order to be able to marry her with it and to annul the first betrothal, is to be regarded as an adulterer; to which he adds that forced betrothals should have no validity.

The Erlangen edition, vol. 23, 91-154, mentions two editions of this writing from 1530 and three from 1540. It has used the second from 1540. D. Red.

b) "Defense of a Marital Union with Sister Daughter," dated January 5, 1526.

c) "Concerns about a marriage case to Johann Weißbach," dated August 23, 1527.

d) "Bedenken, weß man sich in der Ehesache gegen den jungen H. und seinen Vater hatten", 1528.

e) "Letter to Joseph Levin Metzsch, concerning a marriage in the third generation", that such is not forbidden by God, of April 9, 1528. These four letters and concerns are found in the Eislebische Theilen (Thl. I, p. 415 f. and p.270), Altenburgische (Thl. Ill, p. 515. 893. 913) and Leipzigische (Thl. VIII, p. 970, and XXII, p. 434 and 437).

Cf. Erl. Eds. 53,364-367. 53,466. 64, 285. 286. 53, 443. 444. De W. Ill, 83-85. Ill, 188. Ill, 300. 301.

f) "Antwort und Bericht auf eine Ehesache," 1528. Such a report is found in the following German collections, as, in the Jenaische (Thl. IV, p. 425), Wittenbergische (Thl. IX, p. 284), Altenburgische (Thl. IV,

92 Walch's foreword. 93

p. 456) and Leipzig (Thl. XXII, p. 439).

Cf. Erl. ed. 64, 286-288.

g) "Letter to Elector John Frederick of Saxony for Mitigation of a Severe Legal Sentence," October 17, 1532.

Cf. Erl. ed. 54, 333. 334. De W. IV, 408.

h) "Letter to Count Albrecht zu Mansfeld in Matrimonial Matters", dated October 2, 1536. Both letters to the Elector and Count are included in the Eislebische Theilen (Thl. II, p. 315. 368), the Altenburgische (Thl. V, p. 1030, VI, p. 1060) and Leipzigische (Thl. XXII, p. 465. 467).

Dergl. Ed. 55, 147. 148. De W. V, 25. 26.]

i) "Advice and Concerns to a Pious Man, How He Should Behave Toward His Slept-In Bride," January 27, 1538, in which he advised that if she wanted to show herself righteous in the future, she should not be disowned but shown mercy. See the Jenaische Theile (Thl. VI, p. 570), the Wittenbergische (Thl. XII, p. 205), the Altenburgische (Thl. VI, p. 1250) and the Leipzigische (Thl. XXII, p. 468).

Cf. Erl. ed. 55, 198. 199. De W. V, 98. 99.

k) "Letter to Gabriel Zwilling, pastor at Torgau, in a matrimonial matter," April 29, 1534.

Dergl. Ed. 55.46. De W. IV, 533.)

I) "Letter of Comfort to Prince Wolf von Anhalt", August 9, 1545, because of a coincidence that had affected the Prince's wife. This letter and the one immediately preceding it are taken from the "Supplement der Leipzigischen Sammlung," pp. 73 and 110.

Cf. Erl. ed. 56, 141. 142. De W. V, 755. 756.

m) "Letter to one of the nobility concerning the engagement of his son", dated July 5, 1531. This letter is found in the Eislebische Sammlung (Thl. II, p. 500), Altenburgische (Thl. V, p. 590) and Leipzigische (Thl. XXII, p. 465).

Cf. Erl. ed. 54, 239. 240. De W. IV, 272. 273.

§ XXXVI.

In regard to the seventh commandment, five writings of the blessed Luther are found together here, which deal with usury, interest purchase, and the act of sale.

The first of these is "The Great Sermon on Usury," which first came to light in Quarto in 1519 to counter the usurious contracts introduced by some Saxon jurists. Luther shows great zeal in it and shows that he already had a deep insight into morality at that time. Among other things, he not only rejects the papal doctrine of the so-called evangelical counsels, which included lending without legally reclaiming what had been borrowed, and considers them to be divine laws; He also shows how one should behave with regard to temporal goods and how one should take care of one's poor neighbor in such a way that one does not have to think that one should not help him sooner than in the case of extreme need, whereby he also complains about the stinginess of the clergy, which they show in their usury.

The other writing belonging here is "the little sermon on usury", which also appeared in 1519 in quarto in Wittenberg and Leipzig, and which contains exactly what the previous one contains, but very briefly. Both are in the Jena (Thl. I, p. 191. 202), Wittenberg (Thl. VI, p. 308 and 298), Altenburg (Thl. I, p. 316. 328) and Leipzig (Thl. XXII. p. 151. 164) parts. Dr. Löscher's "Vollständige Reformation-Acten", Vol. Ill, p. 949 should also be consulted. Here one finds them printed after such a copy, which was held against the first edition and overlooked.

Dergl. ed. ed., 1st ed. 20, 89-127.)

Thirdly, there follows an "Admonition to pastors to preach against usury," which is entitled: "An die Pfarrherren, wider den Wucher zu predigen, Vermahnung. D. Mart. Luther" was printed in quarto in Wittenberg in 1540 and reissued there in the same year. There are these editions in von der Hardt's "Autographa Lutheri^44^ , tom. I, p. 388, and Olearius' Verzeichniß der "Autographa Luth.", p. 41. According to-

94 Walch's foreword. 95

It is often found in the German collections of Luther's writings, such as the Jenaische (Thl. VII, p. 396), Wittenbergische (Thl. VI, p. 306), Altenburgische (Thl. VII, p. 401) and Leipzigische (Thl. XXII, p. 167). This writing is also found in Latin in the Wittenbergische Theilen (Thl. VII, p. 417). In the present collection it is printed after the original copy. In it, Luther recalls that he had written against usury before, but that this vice had subsequently become so rampant that no improvement could be hoped for. But the pastors must not cease to preach against it. All those who took five, six or more of the hundred thalers lent Luther says: that "all those who lend something and take something above it or - which is as much - something better in return" would be usurers and could not be saved if they did not do true penance. In the pulpits, preachers should diligently practice the words of Christ: "Lend, if you hope for nothing," Luc. 6:34, although it is to be feared that no one would lend anything more to another. The preachers should not let themselves be misled by any objections, but should stick to the text and say: "Let no one lend, or let someone lend, or let anyone lend, so it says: whoever lends and takes something in return is a usurer. Do not leave this text if a hundred thousand objections come. One should not take on loan anything more or better (than what was borrowed)." And further on he exhorts the preachers again: "That we confidently rebuke and condemn usury in the pulpit, saying the text, as said above, diligently and aridly, namely: He who lends and takes above or better is a usurer and condemned like a thief, robber and murderer." Should the creditor suffer any damage from his loan, the debtor must compensate him cheaply. The priests must not only be zealous against all usurers, large and small, but also deny them communion. With regard to widows and orphans, Luther adds that if they could not otherwise support themselves, they should be allowed to take an interest in such an emergency. Seckendorf states more extensively in "Historia Lutheranismi",

lib. Ill, § 83, p. 310, presents the content of this writing.

(Cf. Erl. ed. 23, 282-338.)

After this writing, a "Concern about the purchase of interest" appears, which Luther wrote to the Electoral Chancellor Gregor Brück in 1523. In it, he argued that the purchase of interest, especially as it had been practiced until then, was usurious and should therefore be abolished; however, he did not yet see how this could be done. The opportunity for this was given by Dr. Jakob Strauß, who also considered interest to be absolutely unjust and published his own paper on this in 1523, which I have already mentioned above and talked about the matter itself. Luther probably means such a writing when he says in the beginning of this reflection: "We have read over Dr. Strauss' booklet", and hereupon he suspends his opinion of interest, that he goes too far in it. (Luther says that the error of Strauß' writing is not that he condemns the purchase of interest as usury, but that he does not sufficiently show and justify the usurious nature of the purchase of interest; "for this reason the book would not stand the test if it were to be challenged by the opponents; although it makes a good mouth for the common man with lofty words"). This objection is found in the Jena (Thl. II, p. 275), Wittenberg (Thl. IX, p. 178), Altenburg (Thl. II, p. 365) and Leipzig (Thl. XXII, p. 305) parts.

Cf. Erl. ed. 53, 219. 220.

To this is immediately appended, as the fifth writing belonging here, the concern "Von Kaufshandlung und Wucher" ("On Merchandising and Usury"), in which many beautiful and useful reminders occur, which concern merchants, and instruct how one should conduct trade and commerce according to the rules of Christianity. [In the first part, he condemns bailment and establishes four rules of Christian conduct. "The first is that one should let take and rob our goods. ... The other is to give freely to anyone who needs it. ... The third is to lend or borrow, that I may give my goods and take them again if they are brought back to me, and to spare them if they are not brought back. For he who thus lends, that he may take it back better or more, the

96 Walch's foreword. 97

is a public and damned usurer; since those also do not yet act Christianly, who thus borrow, that they again demand or hope for the same, and do not freely venture whether it will return or not. ... The fourth is to buy and sell, and that with cash money, or pay goods with goods." Then he goes on to show in detail "the swift, wicked grips and fraudulent finances that go to rack and ruin among merchants"; and in conclusion still points to the societies as to common harmful "vain right monopolies", "which also the secular heathen rights forbid as a publicly harmful thing of all the world/Z It came thatelbige under the title: "Von Kaufshandlung und Wucher. Martin Luther", at Wittenberg 1524 in quarto, and was not only published there in the same year (see von der Hardt's "AutographaLuth.", tom. I, p. 176, and Olearius' Verzeichniß der, "Autographa Luth.", p. 20), but also subsequently reprinted, and brought into the collections of Luther's writings, as into the Jenaische (Thl. II, p. 470), Wittenbergische (Thl. VI, p. 300), Altenburgische (Thl. II, p. 817) and Leipzigische (Thl. XXII, p. 306). The first edition mentioned immediately before was consulted for the imprint in this part.

Cf. Erl. ed. 22, 199-226.

§ XXXVII.

To explain the eighth commandment, here is Luther's "Sermon against the Vice of Slander," which he delivered in 1515. It is taken from Dr. Löscher's "Reformation Acts", Vol. I, p. 259 and translated from Latin into German by the deacon Rambach of Halle.

Since the translation is more of a paraphrase, however, and often reproduces Luther's thoughts quite incorrectly, we bring this writing here in a new, more literal translation. Cf. Erl. Opp. lat. var. arg. I, 75-87. ed.

To the ninth commandment was counted: "The order of a common box of the congregation at Leißnig, with Luther's preface", with which writing it has this relation. It

In Leißnig, a small town on the Mulda River in the Electorate of Saxony, into which various surrounding villages were parished, those noblemen to whom such villages belonged, the town council and the inhabitants of said villages, after they had previously settled with the Abbot of Buch Monastery, and the Elector confirmed such settlement, came together to make a unanimous decision that in the future every year ten men, Two from the nobility, two from the town council, three from the burghers and three from the peasants should be elected, who should collect all parish revenues, including alms, and, if necessity demanded it, order investments, so that in this way the parish priests, deacons and schoolmasters would be properly paid, the church buildings would be kept in good repair and the poor would be cared for, but begging in public places would be completely abolished. They brought the matter to a head and drew up a certain decree for themselves, which Luther liked so much that he suggested that they have it printed and make it known to others, which is what happened, and he wrote a preface to it. It appeared for the first time with the inscription: "Ordnung eines gemeinen Kastens. Advice on how to deal with spiritual goods. To the Christians of the community of Leißnig. Martin Luther", 1523 in quarto to the light. The preface that Luther made to it is worth reading carefully. In it, he makes suggestions as to how the authorities should let the monasteries, bishoprics, and convents fall into disuse, use the goods they contain for the glory of God and the provision of others, and, among other things, establish good schools for boys and maidens from the begging monasteries in the cities. He presents all this with great modesty, makes only suggestions and asks that they be well considered and that the matter be arranged according to the rules of Christian love; nevertheless, he has had to suffer much over this. The papists, and especially Ludw. Maimburg and Anton. Varillas, have therefore taken occasion to slander him as well as the princes and authorities in Germany, as if the Reformation had only been intended to be supported by the ecclesiastical estates.

98 Walch's foreword. 99

The author of the book, the author of the book, is the one who has taken Luther's party, because he has given the impetus for this and paved the way for the work itself. Maimburg says in the "ÜiZtoirs cku IwtüerLnisws", lid. I, sset. 55, Luther's proposal pleased the princes, because they were eager to enrich themselves through the church properties, and therefore Luther's following grew stronger every day, as could be seen at the Imperial Diet held at Nuremberg at that time; for at the same the Lutherans had the upper hand. Varillas writes about this in ,,Histoire des heresies", lib. VI, p. 9, where he still makes the mistake of thinking that Leißnig was Leipzig, and here the decree was made because of the common caste. But how wrong and malicious this procedure is, Seckendorf has shown in ,,Histor. Lutheranismi", lib. I, § 138, p. 237, thoroughly and clearly. Otherwise, this writing, together with Luther's preface, can also be found in the Jena (Thl. II, p. 248), Altenburg (Thl. II, p. 333) and Leipzig (Thl. XXII, p. 251) parts, in which manner it has also been printed here, namely after the first edition. Luther's preface, on the other hand, has been included in the Wittenberg collection (Thl. IX, p. 535) without the order itself.

[The Erl. Ausg., Vol. 22, 105-130, lists five editions from the year 1523. It is also based on the first edition.

D. Red.]

With regard to the tenth commandment, Luther's "Sermon on the Forsaking of All Things", which he delivered in 1517, is still found here. Dr. Löscher first published it in Latin from a manuscript in the "Vollständige Reformation-Acten" (Vol. I, p. 785), and the German translation, which is in this part, was made by Diaconus Rambach.

This text is also given here in a new translation, whereby at the same time a corrupt passage of the original Latin text has been corrected. Cf. Erl. Opp. lat. var. arg. I, 197-200. ed.)

§ XXXVIII.

All these writings, which are enumerated so far; go the first main piece of our

Catechism. A similar collection has been made with those in which such matters have been treated by Luther, which belong to the other main piece, Von dem apostolischen Glaubensbekenntniss. They are either general or particular. Of those dealing with faith in general, there are two, one of which is: "Interpretation of the Christian Faith," which is a sermon he gave in Schmalkalden in 1537. For since the Protestant estates had gathered there and he was also present, along with other theologians, because of the Schmalkaldic Articles and their signature, he preached three sermons, two on the Gospel on Sunday Invocavit, and one in the house of the rentmaster, in which he explained the Christian faith briefly, but emphatically, and said at the end: "God grant His Holy Spirit, that we may believe it and die as perfect Christians: this help you and me Christ, our Lord and Savior, Amen." This sermon was first published in the Eislebische Theile (Thl. II, p. 370) and subsequently from the same in the Altenburgische (Thl. VI, p. 1117) and Leipzigische (Thl. XXII, p. 113). Of the sermons that Luther held in Schmalkalden in 1537, Christian Münden can be found in the "Historischer Vorbericht zu den Schmalkaldischen Artikeln", § VI.

The Erlangen edition has reproduced this sermon according to the Eislebische Sammlung, vol. 23, 239-251. ed.

The other writing here is "The Three Symbols", which Luther translated into German and published with the title: "Die drei Symbola oder Bekenntnisse des Glaubens Christi, in der Kirchen einträchtig gebraucht. Martin Luther", at Wittenberg in 1536 and again in 1538 in quarto. The three Symbola themselves, which he summarizes here, are the Apostolic, Athanasian and the one attributed to Ambrose and Augustine, or the hymn "HErr GOtt, dich loben wir". They precede and are followed by a rather extensive elaboration, in which Luther primarily treats the article of Christ and shows how necessary it is and how Satan can destroy it in many ways, also in

100 Walch's foreword. 101

He tried to corrupt the papacy, so that he sometimes contested the divinity, sometimes the humanity of Christ, sometimes what he had done. Finally, he added the Nicene Symbolum. In the preface, he states, among other things, the reason why he had this writing printed, and reports that it was done to the end, so that he thereby once again testifies that he holds with the right Christian, and not with the false and glorious church. This writing has not only been specially printed, as I have already noted, but has also been incorporated into the German and Latin collections. It is found in the Jena (Thl. VI, p. 572), Wittenberg (Thl. VI, p. 122), Altenburg (Thl. VI, p. 1255) and Leipzig (Thl. XXII, p. 102), in the Latin Wittenberg parts (tom. VII, p. 138). What Seckendorf noted of this writing is in his "Histor. Lutheranis- mi," lib. III, § 68, p. 198. In the case of the imprint found in this part, one has previously made a comparison with the first edition cited.

The Erlanger Ausgabe, Vol. 23, 251-281, cites four editions, three from the year 1538, one with the year 1536. It is questionable, however, whether 1538 should be read instead of 1538. D. Red.

§ XXXIX.

The special writings belonging to the other main part of the Catechism, which are found together here, concern certain doctrines of faith according to the order of the three main articles. With regard to the first, here are some sermons that Luther preached on the feast of Michaelmas about the angels.

The first one was delivered by him in 1531 in Wittenberg on Matth. 18, I-12. and was published in the same year under the title: "Eine Predigt von den Engel. Mart. Luther" printed there in quarto. One finds this edition in von der Hardt's "Autograph. Luth.", tom. II, p. 165, noted. It is found in the collections of his writings, as, in the Jenaische (Thl. V, p. 340), Wittenbergische (Thl. IV, p. 532), Altenburgische (Thl. V, p. 592) and Leipzigische (Thl. XII, p. 533).

Luther later added marginal notes to this sermon in his hand copy, which Joh. Just von Einem published in 1729 in a special booklet under the title: "Uebrig gebliebene Bröcklein oder Anmerkungen Dr. M. Luther's; welche er etlichen seiner ersten gedruckten Predigten selbst beigeschrieben. In this new edition, we have also added these marginal notes by Luther to this sermon and inserted them in smaller type at the relevant sections. In his preface, the aforementioned v. Einem says of these marginal notes by Luther: "I consider this rarity by Luther's hand to be worthy; for in this book, the same man has supplemented with all kinds of glosses that which he thought to have been omitted in the sermons that he had previously printed. At the same time, one can see from these marginalia that Luther had the fine habit of always prefixing certain sayings to his meditation, and also to add them to the material that he wanted to present. D. Red.

The three following "Sermons on the Good and Evil Angels" were also delivered by him in Wittenberg on Michaelmas in 1533; however, they were not printed until 1593. In this year they came to light under the following inscription: "Three Christian, comforting sermons, well founded in the Word of God, on good and evil angels, preached by the venerable and highly learned Martin Luther at Wittenberg on the feast of Michaelmas in 1533. Also indicated on this very title was how they had never been printed before, but had only been communicated in writing to a few kind-hearted Christians, but had now been published from an unsuspected copy by a special lover of Luther's writings. Under such circumstances, they first came into the Altenburg Collection (Thl. VIII, p. 980), and from there into the Leipzig Collection (Thl. XII, p. 539). The first of these sermons Luther held on the evening before St. Michael's Day and the other two on St. Michael's Day before and in the afternoon, which is also a sample of the special diligence that the blessed man showed in preaching.

To these three sermons here is another "Sermon on the Feast of the Holy Angels".

102 Walch's foreword. 103

which was preached by Luther in Wittenberg in 1544 and printed there in that year with the title: "Eine Predigt über die Epistel, so man liestet von den heiligen Engel, Apoc. 12. Martin Luther" was printed in quarto. This first edition is published both in von der Hardt's ,,Autogr. Lutheri tom. I, p. 455, as well as in Olearius' Verzeichniß der ,,Autographa Lutheri^, p. 43. The sermon itself is found in the Jenaische Theilen (Thl. VIII, p. 303), in the Wittenbergische (Thl. IV, p. 537), in the Altenburgische (Thl. VIII, p. 356), and in the Leipzigische (Thl. XII, p. 525). The same sermon also exists in another reading, as it seems to have been written down by a listener, which was published by the Erlangen edition for the first time after a Wolfenbüttel manuscript. We bring here also this reading after the Erlangen edition mentioned. Such five sermons on the angels, which have now been touched upon, were previously overlooked in the printing done in this part according to their first editions.

Cf. Ed. 1st ed. 17, 177-238. 2nd ed. 18, 62-78. 19, 55-86. 20b, 193-211. 212-217.

§ XI,.

As far as the second article of the Christian faith in our Catechism is concerned, one has here the following writings of Luther together:

1. "A Sermon on the Second Article of the Christian Faith of Jesus Christ. These are several sermons which Luther preached at Torgau on Easter in the castle in the presence of the Elector in 1533, and which are especially well known and remarkable because of the doctrine of Christ's descent into hell which he presented in them.

[At first Luther held the opinion that Christ's soul had gone to hell in order to suffer the pains of hell for us, while his body had lain in the grave. However, he later abandoned this opinion and preached already on Easter Eve 1532: "Therefore hold to your childlike faith, which reads thus: I believe in Jesus Christ, God's only Son, our Lord.

of the Holy Spirit, born of the Virgin Mary; that is, I believe in the whole man, that he is truly God and truly man, body and soul, undivided, descended into hell and broke hell. The whole person, that is, Jesus Christ, true Son of God and true man, born of Mary, did it. This God and man in One Person went to hell, but did not remain in it. . ." "That this article only remains firm, that our Lord JEsus Christ went down to hell, broke hell, overcame the devil, and redeemed those who were captives of the devil." In this sermon from Torgau, which he preached a year later and which has attained symbolic renown, Luther also teaches the same doctrine, that Christ, while lying in the grave, had at the same time gone down to hell, overcome the devil and hell, and destroyed them. In all three passages, Luther expressly emphasizes that the manner in which this occurred and in which the descent into hell actually consisted is not clear, indeed, incomprehensible to our understanding and can only be grasped by a crude image. D. Red.]

Such a lecture of Luther about the infernal journey of Christ was approved in the Concordia formula (both in the Epitome and in the Solida declaratio, art. IX, p. 865 and 1088 according to Reineccius' edition) and explicitly referred to the Torgau sermon. After this had happened, however, one remained generally in our church with it, whether one did not explain oneself in the same way because of certain circumstances. Luther's opinion of Christ's descent into hell is also presented from this sermon: Daniel Cramer in "Exegema de descensu Christi ad inferos," part. Π, cap. 4, quaest. 1, p. 261; Joh. Meisner in "Tract. de descensu Christi ad inferos", p. 63, and Veit Ludwig von Seckendorf in ,,Historia Lutheranismi", lib. IU, § 24, p. 64; not to mention the others. In the very year that Luther preached these sermons at Torgau, 1533, they were printed for the first time at Wittenberg. See von der Hardt's ,,Autographa Lutheri", tom. I, p. 294; tom. II, p. 179, and Olearius' catalogue of the "Autographa

104 Walch's foreword. 105

They are found in the German collections of his writings: in the Jenaische (Thl. VI, p. 66), Wittenbergische (Thl. IV, p. 311), Altenburgische (Thl. VI, p. 63), Leipzigische (Thl. XXII, p. 118) and are now also included in this present part, after they were previously overlooked after the first edition.

Cf. Erl. ed. 1st ed. 20, 127-179. 2nd ed. 19, 1-55.

2. Now follows a "Theological Disputation, that in Christ the divine and human nature are united in such a way that Christ is only one person, as well as about the commonality of the mutual peculiar characteristics", which was taken from the Wittenberg Latin parts (tom. I, p. 414) and translated into German by Diaconus Rambach, in this edition, however, it has been reproduced by a new translation.

Cf. Erl. ed. opp. lat. var. arg. IV, 461-466.

3. "A Sermon on the Kingdom of Christ on Mich. 5,1.", in which mainly is shown what kind of king Christ is and how it is with his kingdom. It was preached by Luther in 1532 and published together with another sermon under the title: "How the Law and the Gospel are to be distinguished quite thoroughly, Dr. Mart. Luther's sermon. Item, was Christus und sein Königreich sei, aus dem Propheten Micha 5. gepredigt", zu Wittenberg in eben derselben Jahr in Quartiert gedruckt worden, welches ist die Edition, deren man sich bei dem gegenwärtigen Abdruck bedient hat. It is this edition in von der Hardt's ,,Autogr. Luth.", tom. III, p. 215, and Olearius' Verzeichniß der "Autographa Luth.", p. 34.

The sermon "vom Reiche Christi" is found in the Jenaische Theilen (Thl. V, p. 525), in the Wittenbergische (Thl. IV, p. 512), in the Altenburgische (Thl. V, p. 952) and in the Leipzigische (Thl. XII, p. 157). In this Leipzig edition, it has been noted at the same time how the first edition of such sermon differs from the print that is found in the other and previously published collections of Luther's writings.

The first edition of 1532 has only a few additions, which are included for the sake of difference.

However, the text that Walch brings agrees with that of the Jena edition, while it deviates from that of the first printings and the Wittenberg edition. Therefore, for the sake of completeness and comparison, we have added the text as it is found in the first printings. Cf. Erl. 1st ed. 19, 41-52. 2nd ed. 18, 169-189. D. RedJ

4. "Theological disputation on the question of whether the theological proposition: the Word became flesh, is true in philosophy," which Luther denies and says that this is absolutely impossible according to philosophy, and even more so, it is inconsistent. He recalls this especially against the Sorbonne, which made the rather shameful declaration that what is true in theology is also true in philosophy, and calls it a mother of all errors and heresies, on which occasion he insists with much emphasis on the imprisonment of reason in matters of faith. This writing was brought here from the Wittenberg Latin collection of Luther's writings (tom. I, p. 413), after Diaconus Rambach translated it into German, whose translation, however, has been replaced here by a new one.

Cf. Erl. ed. opp. lat. var. arg. IV, 458-461.

5. Finally, two sermons "vom -Leiden Christi" are added, which both belong to the year 1518 and were also brought into the German language by Rambach. They are both taken from Dr. Löscher's "Vollständige Reformation-Acten" Vol. II, p. 587 and p. 591, who first had them printed there in Latin from an old manuscript.

However, these two sermons are also found here in a new translation; at the same time, various distorting inaccuracies in the original text, as Löscher brought it in his Reformation Acts and it has been transferred to the Erlangen edition, have been corrected. Cf. Erl. Opp. lat. var. arg. I, 214-226. ed.

106 Walch's foreword. 107

§ XLI.

For the explanation of the third article and the teachings contained therein, various writings are also collected in this part, namely the following:

1. "Sermon of Sin against the Holy Spirit on the Gospel, Matth. 12, 31. 32."in which Luther shows that one can sin against the Holy Spirit in two ways: First, when one sins because he has not yet recognized the truth, and because in such a state he does not consider the evil he does to be sin, it cannot be forgiven, and the example of Paul before his conversion belongs to this; then, when one knows and has recognized the truth, but nevertheless resists the Holy Spirit, blaspheming him and his word; this is actually the sin against the Holy Spirit of which Christ speaks. The sermon was delivered in 1529, and printed in Wittenberg under the title: "Von der Sünde wider den Heiligen Geist, ein Sermon Martin Luther's." (On the sin against the Holy Spirit, a sermon by Martin Luther). In the same year, and in 1534, a new edition was obtained and the "Sermon of Christ's Brothers and Sisters" was added. See pon der Hardt's ,,Autographa Luth.", tom. I, p. 257, tom. II, p. 183, and Olearius' Verzeichnis der ,,Autographa Luth.", p. 30. This sermon is also added to the collections of Luther's writings. It is in the Jena (Thl. IV, p. 473), Wittenberg (Thl. IV, p. 543), Altenburg (Thl. IV, p. 541) and Leipzig (Thl. XIV, p. 670) collections. It is also included in most editions of the Kirchenpostille. Now it has been incorporated into this volume after the first edition.

Cf. Erl. ed. 23, 70-84.

2. A "Sermon on the Spiritual Understanding of the Law," which Luther delivered on the third Sunday of Advent 1516 and
3. a "Sermon on the Gospel" preached by him on the second Sunday of Advent in 1516, both translated from Latin into German by Diaconus Rambach and printed here for the first time in this language.

[These two sermons are not found in the older collections. Latin brought

They are first the Erlangen edition (Opp. lat. var. arg. I, 151-153 and 147-149) after Löscher's "Vollständige Reformationsacten" (Vol. I, pp. 765 f. and 761-763). Since the translations by Rambach contain inaccuracies and gaps, they have been given here in a new, more literal translation].

4. "Sermon on Repentance," which was first available only in Latin. Here Luther treats repentance according to the three parts: Repentance, Confession, and Atonement, as they are accepted by the papists, and shows the errors contained in the individual parts. True repentance as the hatred of sin, as the papists explain and represent it, is the actual inner repentance and therefore cannot possibly flow from the contemplation of the propriety of sin, which is only a sham and hypocritical repentance, but love for righteousness must already exist beforehand, from which alone hatred of sin then follows of its own accord, but love never follows from hatred. He then moves on to the false teachings of the papists concerning confession and warns against relying on being absolved for the sake of one's repentance; absolution is based in faith on the word of God. In regard to satisfaction, he refers to his Sermon on Indulgences. Joh. Gottfr. Zeidler translated it into German and placed it in the Hallische Theil, p. 129, from which part this sermon was reprinted in the Leipzigische Sammlung (Thl. XVII, p. 157). He places it in the year 1518, but Löscher thinks that it was delivered in 1517 and, as far as is known, was also printed. But when Dr. Löscher, Vol. II, p. 586, of his "Vollständige ReformationActen" writes that Zeidler places this sermon in the year 1519, he has not placed this year, but rather 1518. In von der Hardt's ,,Autographa Luth.", tom. I, p. 172 and Olearius' Verzeichnis der "Autographa Luth.", p. 2 and 3, one has under the year 1518 a sermon "Von der Buße" in Latin under the title: Sermo de poenitentia F. Martini Lutheri, Augusti- niani, Wittenbergensis", and various editions of the same are noted, which is probably this sermon on repentance.

108 Walch's foreword. 109

[This sermon was published in Latin in many separate editions, of which the Erl. Ausg. lists four from the year 1518 and three from the year 1519; thereupon it passed into the Basel collections of some of Luther's Latin writings from the year 1519 and 1520, from where it was then included in the Jenaischen (Thl. I, p. 13) and in the Wittenbergischen Theile (Thl. I, p. 59). In Löscher's "Vollständige Reformation-Acten" it appeared in the first volume, p. 567 ff, and finally the Erlanger Ausg. (Opp. lat. var. arg. I, p. 331-340) again after the original edition of 1518, after which also the present new translation is made.

D. Red.]

5. "Sermon on the Sacrament of Penance," which is dated 1518 and is to be distinguished from the one immediately preceding it. Luther addressed the letter to Princess Margaretha, née von Ritberg, Duchess of Brunswick and Lüneburg, and in it he thought that he had been moved to issue several sermons under her name, namely on the holy, reverend and comforting Sacrament of Penance, Baptism and Holy Corpus Christi. However, he did not indicate the time when he wrote this dedication; but one has an edition from the year 1518 in quarto, which is probably the first one, and some others, which were published the following year 1519 in Wittenberg and Leipzig. Information about such editions can be found in von der Hardt's "Autographa Luth. I, p. 87, and Olearius' Verzeichniß der "Autographa Luth.", p. 2 and 3. Such a sermon is also found in the Wittenbergische (Thl. VII, p. 2), Jenaische (Thl. I, p. 64), Altenburgische (Thl. I, p. 71) and Leipzigische (Thl. XVII, p. 161) parts. In the printing, which is in this volume, the touched edition of 1518 was used.

^Cf. Erl. Ed. 1st ed. 20, 179-183. 2nd ed. 16, 33-48.]

§ XLII

In addition, there are various other scriptures that deal with faith and justification and show how this is not achieved through one's own righteousness, but through

is obtained by faith alone, which must bring forth its fruits and good works, viz.

1. Luther's "Schrift von zweierlei Menschen, wie sie sich im Glauben halten sollen und was der sei", under which title it was first published in quarto at Wittenberg in 1523. See von der Hardt's "Autographa Luth. I, p. 151. It is precisely this first edition that has been used here. After it was published in the Eislebische Theile (Thl. I, p. 159), it was then reprinted in the Altenburgische (Thl. II, p. 345) and Leipzigische (Thl. XVIII, p. 457), and also incorporated in Latin into the Wittenbergische Theile (Thl. VII, p. 279).

Cf. Erl. ed. 22, 130-139.

2. "Sermon on the Threefold Righteousness," which has not yet been found in the German collections of Luther's writings. It has been translated into German by Rambach from the copy found in the Latin Wittenbergische (Thl. I, p. 66) and Jenaische (Thl. I, p. 168) parts. It has been placed under the year 1518; however, I cannot find an older edition than from 1519, in which year such a sermon was published in Wittenberg and Leipzig under the title: Sermo de triplici justitia rev. patris M. Lutheri Aug. Wittebergensis" in quarto. These are the editions published in von der Hardt's ,,Autogr. Luth.", tom. Ill, p. 24, Olearius' Verzeichniß der "Autogr. Luth.", p. 3, and in the ,,Catalogus biblioth. Mayerianae", p. 741, whereby I still remember that one finds this sermon of the threefold justice also in the Latin collection of some writings of Luther, which came out in Basel 1520 in quarto, namely in the second part.

[The older edition of this 1518 sermon has been recovered in Scheurl's library; it is entitled: "Sermo de triplici justitia R. P. Martini Lutber, Augustiniani Wittenbergensis." On the last page the place, printer and year are given: Witten- bergii per Joannem Grunenberg 1518. the Erl. The Erl. edition is based on this edition, which is also the basis for the new translation that we present here.

D. Red.]

110 Foreword by Walch. 111

Luther explains the difference of the threefold righteousness thus: the one righteousness is that which one acquires by avoiding gross sins and by practicing an outward respectability before the world; the other, which one acquires by faith, which is an essential and foreign righteousness, or the righteousness of Jesus Christ; and the third, which is to be regarded as a real righteousness, which flows from faith and the aforementioned essential righteousness. If we look at this treatise in its entire context, we can see that he meant to say this much: another was the righteousness that the unconverted had before the world, and which was also found among the Gentiles; but another was the righteousness of believers, or the children of God), and this again was of two kinds. For the one they attained in justification through the forgiveness of sins; the other, on the other hand, they proved through their own life, provided they were born of God and therefore did not sin with knowledge and will. Löscher recensuses such a sermon in the "Vollständige Reformation-Acten", Vol. II, p. 584, recently.

Cf. Erl. ed. opp. lat. var. arg. Π, 322-329.

3. A "Sermon of Two Righteousnesses on the Epistle on the Sunday of Palmarum, Phil. II, 5, 6," written by Luther in Latin and translated into German by Georg Spalatin. In Latin this writing can be found Viteberg, tom. I, p. 68 and Jenens, tom. I, p. 170, since it was dated 1518. According to Spalatin's translation, it was published in quarto in Leipzig in 1520 with a note to Hans von Sternberg under the title: "Eine sehr gute Predigt von zweierlei Gerechtigkeit" ("A very good sermon on two kinds of justice"). VII, p. 40), Eislebische (Thl. I, p. 17) and Altenburgische (Thl. I, p. 391) parts; however, in such a way that the aforementioned text was omitted, which is why it was included in the Hallische part (p. 409) alone. In the Leipzig collection (Thl. XII, p. 455), both the sermon as well as the dedicatory writing are found together, and because, when the copy is compared with the edition of 1520, some discrepancies can be observed, the sermon and the dedicatory writing are not found together.

and noted them at the same time, we have left it at this print and followed the same.

[This translation by Spalatin suffered minor changes in some places, especially in the cited scriptural sayings, which were mostly changed according to Luther's own translation, and then in some unessential points in order to reflect Luther's meaning more clearly. Furthermore, §§ 20-23 were included in a new translation, which is neither found in the original Latin edition of 1519, as it is reproduced in the Erl. The Jenaische Ausgabe (Thl. 1, 170 ff.), however, probably brought it after a later edition of Luther's, after which it is also translated here.

D. Red.)

The twofold righteousness of which Luther teaches here is interpreted in such a way that the one is a foreign righteousness and, as he himself says, poured in by heart, by which the Lord Christ is righteous and justifies by faith; the other is our own, not that we work it alone, but together with the first and foreign righteousness, and this is the practice of good works.

Cf. Erl. ed. opp. lat. var. arg. Π, 329-339.

4. "A Sermon on the Circumcision and Righteousness of the Faith," delivered on New Year's Day 1517.
5. "A Sermon on Imaginary Holiness and Trust."
6. "Another Sermon on the Chief Sins of Those Who Boast of Their Meritorious Works and Imaginary Holiness," the former delivered on the 10th and the latter on the 11th Sunday after Trinity, 1516.

Of the three sermons just mentioned, I have nothing more to remember than that Dr. Löscher had them printed first, and in Latin. They are all three in his "Vollständ Reformation-Acten" (Complete Acts of the Reformation), namely according to the order as they have been cited, p. 775, 745 and 748. The German translation of them, however, has been done by Rambach; (but here, too, a new, literal translation is to be found in its place).

112 Foreword by Walch. 113

(The first time this was done, the first time it was done). Since Luther held it even before the Reformation, it can be seen that even then he not only had a good knowledge of the truth, but also confessed and presented it, especially in the main doctrine of the Roman Church on the merit of good works.

Cf. Erl. ed. opp. lat. var. arg. I, 185-191. I, 101-104. I, 105-110.)

7. "Sermon on Good Works." Luther derives the true origin of good works from faith in Christ, and shows how they must be done and be constituted according to the order of the Ten Commandments. In the letter to Duke John of Saxony, written on March 29, 1520, he remembers, among other things, that he was blamed for having only small tracts and German sermons printed for the unlearned laity, but that he did not turn back on them, and adds: "If God would have me serve a layman all my life with all my fortune for his betterment, I would be content, thank God and willingly let all my little books perish. The sermon itself was published in the year 1520 (twice) under the title: "Von den guten Werken. Dr. Martin Luther", at Wittenberg in quarto and was printed again in the same year not only there, but also at Augsburg, Nuremberg, Basel, Hagenau with different inscriptions, as: "Of the good works a quite useful little book for the layman to read, by Dr. Mart. Luther at Wittenberg"; likewise: "Of the good works, divided into the ten commandments". One can read of this from von der Hardt's ,,Autographa Luth.", tom. I, p. 103, and Olearius' Verzeichniß der "Autographa Luth.", p. 8.

(The Erl. (The Erl. Ausg. lists eight German editions from 1520, two from 1521, two from 1523, and one from 1525; in contrast, two Latin editions from 1521 and one from 1525.

D. Red.)

After certain collections of Luther's writings were made, this one was also included. For in German it is found in the Wittenbergische (Thl. VII, p. 60), Jenaische (Thl. I, p. 255), Altenburgischen

(Thl. I, p. 407) and Leipzig (Thl. XVII, p. 392); Latin, however, in the Wittenbergische Theilen (tom. V, x. 576). This Latin translation is also especially known under the title: De bonis operibus libellus, ab auctore Mar- tino Luth. primum germanice solum editus; jam vero latine redditus", published at Basel 1525 in octavo.

Cf. Erl. ed. I. ed. 20, 193 ff; II. ed. 16, 118-220.

§ XLIII

The writings which have a reference to the third main part of the Catechism and are found together here are of two kinds. Some concern praying and singing in general, as:

1. "A Simple Way to Pray," which Luther wrote for Master Peter, Balbier, when he wanted to know how to begin when he was distracted from prayer and disturbed in it by other people's business or thoughts, and not only gave him a lesson for himself, but also added a short interpretation of the Lord's Prayer, the Ten Commandments, and the Christian faith. This writing came under the title: "A simple way to pray, for a good friend Master Peter, Balbier. Mart. Luther zu Wittenberg" appeared in 1534 in quarto, and was subsequently incorporated into the German collections of Luther's writings. It is found in the Wittenbergische Theilen (Thl. VI, p. 114), in the Jenaische (Thl. VI, p. 329), in the Altenburgische (Thl. VH, p. 469) and in the Leipzigische (Thl. XU, p. 377). It is also translated into Latin. This translation is found in the Latin Wittenbergische Theilen (Thl. VII, p. 130). However, it has also been specially printed before under the title: "Simplex et aptissimus orandi modus per D. Martin. Lutherani in gratiam amici cujusdam scriptus", at Wittenberg 1541, Octav. It was prepared by Joh. Freder and Justus Jonas added an epistle to him.

The Erl. Ed. (23, 214-238) cites one edition from 1534, two from 1535, one from 1539, and one from 1545.

2. "Sermon of the prayer", as well as

114 Foreword by Walch. 115.

3. "A short instruction for the weak believers, how one should keep oneself with the procession in the cross week", which two pieces actually make up only one writing, which was published under the following title: "A Sermon of the Prayer and Procession in the Cross Week. Doctoris Martini Luther, Augustinian" at Wittenberg, came to light in 1520 in quarto and was reprinted several times in Leipzig in that very year with different inscriptions, also with the short interpretation of the Lord's Prayer afterwards and before in quarto. The various Leipzig editions are described in von der Hardt's "Autographa Luth. I, p. 103, and Olearius' Verzeichniß der ,,Auto- graphaLuth.", p. 7. Such writings were subsequently brought into the Wittenberg (Thl. VII, p. 109), Jena (Thl. I, p. 175) and Altenburg (Thl. I, p. 301) collections, where they were dated 1519. As far as the Leipzig collection is concerned, the first piece, or the "Sermon on Prayer" in Part XXII, p. 36, was added to the "Short Form for Considering the Ten Commandments, Faith and Our Fathers", as I have already reminded you. However, this sermon was also added to Luther's church postilla, but in such a way that it was also divided into two pieces here and each was placed in a special place. *)

In the present edition, however, these two pieces have been reunited in their original form under their original title: "Sermon on Prayer and Procession during the Week of the Cross. Cf. Erl. 1st ed. 20, 290-296. 2nd ed. 16, 66-76. ed.

4. Luther's "Trostgebet in unserer letzten Stunde" ("Prayer of Consolation in Our Last Hour"), which was previously published in the Eislebische (Thl. II, p. 334), Altenburgische (Thl. VI, p. 341) and Leipzigische (Thl. XXII, p. 531) parts.

Cf. Erl. ed. 64, 288. 289.

*) In the edition of the Kirchen-Postille, which the publisher of this collection had printed in 1737, especially with my preface, this writing is found in Thl. Ill, namely the first piece p. 986 and the other p. 947, although it should be noted that it was omitted in the old editions of the Kirchen-Postille from 1535 on.

5. "Ernstliches Gebet, so Luther auf dem Reichstag zu Worms gethan," which is also found in the collections now mentioned, in the Eislebische (Thl. I, p. 42), in the Altenburgische (Thl. I, p. 726) and in the Leipzigische (Thl. XVII, p. 589).

Cf. Erl. ed. 64, 289. 290.

§ XLIV.

Immediately after these writings just listed are found

Luther's "Geistliche Lieder und Psalmen" (Spiritual Songs and Psalms), of whose various editions, which took place during Luther's lifetime, I will first give a brief account, before I say anything more about it. The first Lutheran hymnal is considered to be the one that Johann Walther, choral Saxon chapel master, published in 1524 in four parts with the title: "Etliche christliche Lieder, Lobgesänge und Psalmen" (Christian songs, hymns and psalms) at Wittenberg in quarto and to which Luther wrote a preface. It is such with the inscription: "Wittenbergisch deutsch christlich Gesangbüchlein" 2c. 1551 also in Wittenberg in quarto was printed again. See Peter Busch's "Evangelische Lutherische JubelFreude über die öffentliche Reformation der Kirchen-Gesänge", published in Hannover in 1724 in octavo; Joh. Friedr. Mayer in the preface to "Serpilius' Lieder-Concordanz"; and Christ. Juncker in the "EhrenGedächtniß Luther's," p. 69 f.

In 1525 came out: "Etliche Gesänge und Psalmen, welche zuvor bei dem Enchiridion nicht gewesen, mit hohem Fleiß verdeutscht und gedruckt mit einer Vorrede des hochgelehrten Dr. Mart. Luther", which booklet consists of only eight leaves in small octavo, and although neither on the title, nor at the end the place of printing is indicated, so it is to be taken quite clearly that it happened at Wittenberg. For some of the songs contained therein, the notes according to which they are to be sung are printed. By the Enchiridion, which is thought of here on the title, is probably to be understood the previously mentioned and 1524 an's Licht gestellt Gesangbüchlein.

In this very year, namely 1525, appeared: "Geistliche Gesänge, so man jetzt GOtt zu Lob in der Kirche singt, gezogen aus der hei-

116 Walch's foreword. 117

The booklet is in small octavo, and contains the first part of "The Holy Scripture of the True and Holy Gospel, which has now been reopened by the grace of God, and which has been improved, corrected and diligently corrected by Dr. Mart. Luther", which booklet is four sheets thick, in small octavo. The title says that it was published in Wittenberg, but at the end one reads: "Printed in Erfurt by Wolfgang Stürmer. What this actually means and how the two can be related to each other cannot be said with certainty. It is possible that Luther, when he compiled the little work, put "Wittenberg" on the title of the copy to be printed, in the opinion that it should be printed there; but after he subsequently changed his mind and had it printed in Erfurt, "Wittenberg" nevertheless remained on the title. However, it is also possible that the edition, at the end of which "Erfurt" is written, is only a reprint of an edition previously published in Wittenberg, and thus this booklet was printed in 1525 both in Wittenberg and in Erfurt.

The famous theologian and superintendent at Arnstadt, Johann Christoph Olearius, who contributed a great deal to this new collection through the especially kind sharing of Luther's autographs, which he collected with extraordinary diligence and in large numbers, and which I always have reason to praise with gratitude, has had these first three Luther hymnals reprinted and printed together. This was done under the following inscription: "Jubilirende Lieder-Freude, bestehend in erster Auflage der allerersten 1524 und 1525 in Druck gegangenen Lutherschen Gesänge", at Arnstadt 1717 in Octav. In the preface, he gave a beautiful sample of his great hymnology and recently showed how Luther's hymns had been gradually edited and increased until Luther's death. These first three hymnals appear in the "Catalogus bibliothecae Mayerianae", p. 757, num. 28, and 761, num. 7. 8. The latter two, namely from 1525, Olearius has received from this library, since it was auctioned. According to this new edition has such three hymnals also

Johann Martin Schamel had it printed again, namely in the "Naumburgisches Gesangbuch" (Naumburg Hymnal), which he edited again in 1717, and to which he added it as an appendix after the Olear edition.

§ XLV.

There is another edition of Luther's hymnal from the year 1525, which is different from the two others I mentioned earlier. It is commemorated by Seckendorf in the Index III. Hist. Lutherani." under the year 1525, num. 56, and Hermann von der Hardt in "Autographa Lutheri", tom. I., p. 215. It has the same title as the one mentioned and printed at Erfurt in 1525; only that it is not called: "Geistliche Gesänge", but: "Enchiridion geistlicher Gesänge", and since it was also published at Wittenberg in 1525 in octavo, one would think that it is the same hymnal with that one. But if one holds them against each other, then such a difference shows up that in the one, whose Seckendorf remembers, the songs not only follow each other in a different order, but are also more of them. In 1528, a new hymnal in octavo was printed in Wittenberg, of which the aforementioned Olearius, in a sheet printed in 1720 under the title: "Enchiridion geistlicher Gesänge" ("Enchantment of Spiritual Songs"), gives notice and reports that there are many songs in it which have been forgotten again. See the "Fortgesetzte Sammlung von alten und neuen theologischen Sachen", 1720, p. 97. The following year, 1529, Luther published his songs in an expanded and special form, and added a new preface in addition to the old one. In the preface, Luther complains that the songs are multiplied without distinction, as is good for everyone, and that the first songs are printed more and more incorrectly. He therefore again overlooked this booklet and added the names to the songs so that none would be added to it that he had not made; he also asked that such a booklet not be improved or increased in the future without his knowledge and will. The first printing of Luther's hymnal, which took place in 1529, must be very rare. It is found neither in von der Hardt's, nor in Olearius' ,,Autographa Lu-.

118 Walch's foreword. 119

theri", and the latter confesses in the preface of the cited "Jubilirenden Lieder-Freude" that he had never seen him before. It seems that this edition, increased and improved by Luther and provided with a new preface, was erroneously set in the year 1529, since this edition is rather that of 1533, which Walch does not seem to know at all. Also, this edition of 1533 has just the preface that Walch gives to the edition of 1543 (1544?), and therefore its content, which was added by Walch to the edition of 1543, has been moved to this place in this revised edition. This is the edition that was subsequently added to the German collections of Luther's writings, as the Jenaische (Thl. VIII, p. 491), Altenburgische (Thl. VÜI, p. 570). Since a Latin passage from a letter, which Luther wrote to Nicolaus Hausmann and therein thought something of the German Litany, was printed here on the margin and the same was also retained in the Leipzig and these parts, without any indication of when this letter was written and where it is to be found, I remind you that it was written on March 13, 1529 and is in the "Supplementum epistolarum Lutheri", published by Dr. Buddeus, p. 60. In the Leipzig collection, Luther's songs are found in the 22nd part, p. 282. The edition named is also included in this new (Walch's) collection, in which printing the two previously recensored Wittenberg and Erfurt editions of 1525 were compared, and because one found one more verse in the song: "Ach GOtt vom Himmel sieh darein", there, it was also added.

§ XLVI.

In addition to the hymnals now mentioned, others were published during Luther's lifetime. For in 1538, Mag. Caspar Löner, who was the first Lutheran preacher at Hof in the Voigtland, had such a hymnal printed at Wittenberg with Luther's permission. Enoch Wiedmann, who was rector at Hof, gives information about this hymnal in the preface to the hymnal printed there in 1614. One can also read what there

by in the "Fortgesetzten Sammlung von alten und neuen theologischen Sachen" 1723, p. 192. In 1542, Luther's hymnal in octavo increased with the "Ordnung der deutschen Meß" appeared in Leipzig and was 15 sheets thick. Olearius had special information about this hymnal printed in the "Sammlung von alten und neuen theologischen Sachen", 1722, p. II.

[In the same year, 1542, the funeral songs were published in Wittenberg under the title: "Christliche Gesänge lateinisch und deutsch zum Begräbniß. Dr. Mari. Luther. For this Luther made a new preface, in which he also lists a large number of funeral inscriptions and sayings in prose and rhyme. We also believed that this preface should be added to the others already published by Walch, as it is also included in the relevant place in this revised edition.

D. Red.]

Another edition of the Geistliche Lieder, which Luther was responsible for and improved, was published in 1543 or 1544 This edition has the peculiarity that the year 1543 is given on the title, while the year 1544 is written at the end. But A. J. Rambach describes in his writing "Ueber Luther's Verdienst um den Kirchengesang" another printing of this edition, which has only the year 1543. The hymnal is full of errors and also has the preface of the 1533 edition preprinted twice due to the printer's negligence. It contains five new songs by Luther.

In 1545, an accurate hymnal was printed again in octavo in Leipzig and provided with all kinds of ornaments and pictures, which Luther recommends in the preface: "Therefore, printers do very well to print good songs diligently and make them pleasant for the people with all kinds of ornaments, so that they are stimulated to such joy of faith and sing with pleasure. How then this print of Valentin Pabst is very amusingly prepared. May God grant that the Roman pope, who has caused nothing but weeping, mourning and sorrow in all the world through his damning and unjust words, may be forgiven.

120 Walch's foreword. 121

The same one, in the previous message, which is found in the "Continued Collection of Old and Theological Matters", p. 1722. Olearius deals with this in the previously mentioned message, which is found in the "Fortgesetzten Sammlung von alten und neuen theologischen Sachen", 1722, p. 15. In the preface to the "Jubilirenden Lieder-Freude", the same person listed the hymnals that came to light during Luther's lifetime. The cited Leipzig edition of 1545 is also commemorated in von der Hardt's ,,Autographa Lutheri", tom. I, p. 480. See also Georg Serpilius in the "Lieder-Gedanken" and Joh. Fabricius in "Centifolium Luther", p. 293 and 753.

§ XLVll.

The song work that the blessed Luther undertook consisted of three pieces, in that he translated some from Latin into German, prepared others himself and improved some. He did this not without a special government of God. For this had to become a main means by which God blessed the progress of the Reformation work and promoted the spread of the Protestant doctrine. Instead of the Latin hymns that had been used in the service before, he had Luther introduce the German ones, and thus people began to sing in a familiar language, and everyone could understand what he was singing. The songs themselves, which the blessed man sang, are instructive and have a special power to awaken, strengthen, comfort and uplift. They have already proven this on many thousands of souls and are still proving it. The matter is so clear that, even if the admirers of the Roman See have not been able to conceal their hatred of these songs, they have nevertheless followed in Luther's footsteps; indeed, they have had no hesitation in including some of his songs in their hymnals, and have thus borne important witness to the truth. This is shown by Dr. Joh. Friedr. Mayer in the writing "De ecclesia papaea Lutheranae reformat. patrona et client.p. 98, where one can also speak of the reputation of Luther's hymns and of the benefit that was brought about by them in the Christian church, Joh. Con

rad Dannhauer in the "Catechismus-Milch", Thl. VIII, p. 543 sf., Joh. Andr. Schmidt in "Dissertat. de modo propagandi religionem per carmina", which came out at Helmstädt in 1710, p. 10, Joh. Christ. Olearius, in the "Evangelische Lieder-Schatz," Thl. I, p. 1, and Joh. Alb. Fabricius in "Centifol. Luth.", p. 291 sq., and may still add Georg Heinrich Götze in ,,Dissertat. de odio pontificiorum in hymnos Lu- theranae ecclesiae". I have no need to deal with the hymns themselves, which we have to thank Luther for, and to tell in particular when and on what occasion he made each of them, what happened to them, or to investigate whether he was the true author of this and that. For as my intention is not to write a history of Luther's songs, this could not be done well in a preface in which one must speak of many other things at the same time. It is enough that I refer those who demand such a thing to the already existing writings of many learned men. Apart from what one finds in Olearius' "Evangelischer LiederSchatz," Georg Serpilius' "Lieder-Gedanken" and some other writings, especially Johann Caspar Wetzel in the "Historische Lebens-Beschreibung der berühmtesten Lieder-Dichter," Thl. II, p. 106 ff.

Here, in our revised edition, we give Luther's songs completely according to the print produced from the sources by Wackernagel in his great work "Das deutsche Kirchenlied, 1862-1877", Vol. Ill, 1 ff. About Wackernagel's critical work we let him speak himself, by recalling the following passage from the preface to his first work "Das deutsche Kirchenlied" 1841: "The songs of M. Luther appear here in their original form, for almost three centuries for the first time. I could have printed them in order almost all from those hymnals in which they first appeared; however, it was more appropriate to use the last print that M. Luther himself was responsible for, namely that Valentin Babst'sche Gesangbuch of 1545. That the second edition of the same from the year 1547, of which Luther perhaps also saw a part ready,

122 Walch's foreword. 123

The first edition, in which the printing errors of the first edition have been corrected, does not deviate from the first edition except in a few orthographic details. A. J. Rambach, in his treatise on M. Luther's merit for the church hymnal, in the appendix of which he includes the hymns of M. Luther, unfortunately could not make use of a single original edition of the same, except for the faulty Joseph Klug'schen of 1543, which Luther, as I have shown, probably rejected himself; the later V. Babst'schen editions of 1557 and 1567, which he still uses, are very inaccurate, as well as the J. Walther'sche Gesangbüchlein of 1544.... The finding of the J. Klug'sche Gesangbuch of 1535 has made it possible for me to determine the chronology of some of M. Luther's songs more exactly; these are the songs 'Gelobet seist du, JEsu Christ' and 'Vom Himmel hoch, da komm ich her', which, because they already occur in that Gesangbuch, are written in 1535 at the latest." The Erl. Ausg. has printed Luther's Lieder Bd. 56, 293-370 after the first edition of Wackernagel's Kirchenlied and has added two songs that are not found in Wackernagel's work, which we also add. For each individual song, the time of its composition by Luther has been added. D. Red.]

§ XLVIII.

These songs are followed by an instruction on "Unterschiedene in Luther's Schriften sich befindlichen kurze Gebete und Seufzer in allerlei Fällen" ("Different Short Prayers and Sighs Found in Luther's Writings in All Kinds of Cases"), which are arranged in such a way that they show, according to the order of the Catechism, what one finds in the already printed parts of these new collections for Luther's prayers. Initially, the basis was Johann Christoph Reuchel's "Andächtig betenden Luther oder Geistreiches Gebet-Buch, in welchem alle und jede Gebete und Seufzer, die in des sel. D. Martin Luther's Schriften zu finden, zusammen getragen", which was printed again in 1738. However, since it was subsequently noticed that some things had been listed incorrectly here and that many prayers were to be found in the Reformation writings that were yet to be printed, so that it was not yet possible to give instructions here, a

good part of it must remain away. However, various new ones have been added. This is one of the most important things that one finds in Luther's writings. I mean his prayers and sighs. He had received a very special gift to pray from God. His prayer rose up from the heart and was fervent, zealous and penetrating, precisely because he prayed in full confidence in the grace of God and in the merit of his Savior JEsu Christ. He did this without ceasing and kept on praying. He not only knew what was necessary for Godly and acceptable prayer, as can be seen, among other things, from his interpretations of the Lord's Prayer; but he also taught others by his own example how they should pray to God. Veit Dietrich once wrote to Philipp Melanchthon and gave him this message about Luther's zeal and diligence in prayer: "Not a day goes by in which he does not take at least three hours, which are most convenient for study, for prayer. I once succeeded in hearing him pray; help God, what a spirit, what faith is in his words. He prays so devoutly, as one who talks with God, with such hope and faith, as one who talks with his father. I know," he said, "that you are our dear God and Father, therefore I am sure that you will destroy the persecutors of your children. But if you do not, the danger is yours as well as ours. The whole thing is yours; what we have done, that we must do, therefore you, dear father, may protect them. When I heard him pray such words with a bright voice from afar, my heart burned with great joy, because I heard him speak so kindly and devoutly to God; but especially because he pressed so hard on the promises from the Psalms, as if he were sure that everything he desired must come to pass." This letter is found in German in the Altenburgische Theilen (Thl. V, p. 244), where the place and time, where and when it was written, is indicated: "Geben aus unserer Wüste, den 20. Juli, Anno 1530." By the desert Coburg is to be understood, in that Veit Dietrich contacted Luther, when he was at the Augsburg Diet at Co.

124 Walch's foreword. 125

bürg. Of the Latin copy of this letter one finds a piece in the Altenburgische Theilen (Thl. IX, p. 1573), in Seckendorf's ,,Histor. Luthera- nismi, lib. II, § 69, p. 180, and Tenzel's "Curieufen Bibliothek", Vol. I, p. 398. Luther's prayer was the most important means by which the blessing from heaven was brought upon the Reformation work and its progress was gloriously promoted. With it, he was able to do deeds, protect the truth, overcome enemies, avert and escape many a not insignificant danger.

We have considered it worth the effort to print Luther's prayers in this revised edition in context, instead of merely referring to the places where they can be found in the other volumes. Certainly, such an Enchiridion of Luther's prayers is desired by every reader. D. Red.]

Apart from the previously mentioned Joh. Reuchel, others have read Luther's prayers from his writings. Thus, Peter Treuer had "Luther's Little Prayer Bell" printed in Strasbourg in 1591, which was subsequently reprinted several times and, among others, in Güstrow in 1712 through the care of Georg Friedr. Stieber under the title: "Luther's GebetBüchlein". Erasmus Grüber has in "Lutherus redivivus", namely in the eighth class of each volume, also made a collection of such prayers from the Jena and Wittenberg parts. Luther's Stoß-Gebetlein can be found in Elias Veiel's "Golden Jewel of the Most Beautiful and Spiritual Devotions and Reflections from Luther's Writings", Ulm 1669. The "Enchiridion piarum precationum cum calendario et passionali, ut vocatur, Martini Lutheri", published in Wittenberg 1529 in Duodez and which is found in von der Hardt's "Autographa Lutheri", tom. III, p. 180, also tom. I, p. 444, is a Latin translation of the "Betbüchlein mit dem Kalender und Passional", of which I have spoken above § XIX, and does not really belong here.

§ XLIX.

The writings, whose mention has now been made, go over the third main piece

But now there are also those that concern certain matters that affect it. They are arranged according to the order of the seven petitions. In regard to the first petition, those have been collected in which Luther dealt with the doctrine and the teachers. Under the heading: "On defilement of the divine name" one finds the following:

1. "Faithful admonition to the Christians of Erfurt to beware of false doctrine and to hold righteous teachers dear and valuable". This is actually only a preface that Luther made to a booklet that Justus Menius, then preacher at Erfurt, published in quarto at Wittenberg in 1527 under the title: "Etliche gottlose und widerspenstige Lehren von der papistischen Messe, so der Barfüßer zu Erfurt, Dr. Conrad Kling, gethan, 1527". This writing is found in the Altenburg (Thl. HI, p. 808) and Leipzig (Thl. XIX, p. 539) parts. In the Eislebische (Thl. II, p. 498) it is under the title: "Preface to the booklet Just Menius' against the highly famous Barfüßer at Erfurt, Dr. Conrad Kling, protective speech and thorough explanation of several main articles of Christian doctrine. One can read what Seckendorf wrote about it in "Histor.

Lutheranismi", libr. II, § 33, p. 88.

[Cf. Erl. Ausg. 53, 411-413. Here the date is found: November 1527.

D. Red.]

2. "To those of Antwerp to beware of erring spirits." The occasion was this: Before Luther began the Reformation, there were various fanatically-minded people in the Netherlands, and in order that they might escape the Strase, they went along with the outward worship and assumed a semblance of godliness, although some went off on atheism and libertinism, and at the dawn of the evangelical light displayed their godless opinions. One of them came to Wittenberg, and since he made known his perverse teachings, Luther therefore took occasion to write to those at Antwerp, denouncing in the letter the errors of this man and faithfully warning against them.

126 Walch's foreword. 127

warn. The time when it was written is not indicated, but it is thought to have been written in 1525. Luther wrote it in Latin, and the letter is found in Latin in Aurifaber, Epist. Luth., tom. II, p. 281; opp. Viteberg, tom. VII, p. 503, and in Abr. Scultetus' Annal. evangel. renovati under the year 1525, p. 91, where he notes the following: Lutherus hoc anno epistolam scripsit ad christianos Ant- werpiae congregatos, quam multis nominibus lectori commendamus. Nam et historiam habet de novis prophetis Antwerpiae tunc exortis, et confessionem manifestam distinctionis voluntatis Dei occultae a revelata et praeterea retusionem calumniae, quod is Deum auctorem peccati faciat, qui Deo volente peccata fieri, agnoscit (i.e.: "Luther wrote a letter to the Christians of Antwerp in this year, to which we want to draw the reader's attention as significant in many respects. For it also contains the story of the new prophets who arose in Antwerp at that time, and an open confession that one must distinguish the hidden will of God from the revealed one; and also rejects the slander that he who confesses that sins occur out of God's permission makes God the author of sin"). After it was translated into German, it was added to the collections of his writings, namely the Wittenberg (Thl. II, p. 60), the Jena (Thl. Ill, p. 108), the Altenburg (Thl. Ill, p. 101) and the Leipzig (Thl. XIX, p. 345). One thue add Seckendorf in "Historia Lu- theranismi", libr. II, § 10, p. 30.

Cf. De W. Ill, 60th ed. 53, 341-346.

3. "Answer Concerning the Procedure of the Authorities against the Red Spirits, as well as Concerning the Insane and Desperate"; to Dr. Wenceslaus Link. The first question Luther answers here is whether secular authorities have the power to punish false prophets, teachers, or heretics with the sword or in any other way. He answers this question in the negative and says that it would be enough to expel such people from the country, unless they were also rebels. The other question is: whether one can prevent the coincidence of a

Luther says that if a person is deprived of his reason, he should be attributed to the devil. Luther answers this question in the affirmative. The third: how believers are to be comforted when they are challenged to unbelief and despair. These answers are contained in a letter that Luther sent to Link in Latin on July 14, 1528. It is in this language completely in Aurif. Epist. Luth. tom. II, p. 381. Subsequently, the letter was translated into German, but in such a way that the beginning and end, in which Luther recounts various incidents, were omitted. This translation is found in the following parts: the Wittenberg (Thl. XII, p. 211), Jena (Thl. VIII, p. 412), Altenburg (Thl. VIII, p. 588) and Leipzig (Thl. XXII, p. 335).

This translation was carefully compared with the Latin original, improved many times, and the beginning (§ 1) and the end of the letter (§ 17-19) were added according to the Latin original. Cf. De W. III, 347-351. ed.

Under the heading "Of Sanctification of the Name of GOD" one can find the following writings:

1. "That a Christian assembly or congregation has the right and power to judge all doctrine and to appoint, install and dismiss teachers, reason and cause from Scripture." This writing appeared for the first time in Wittenberg in 1523 in quarto under the title given, for the second time in the same year there. It is also printed again at Zwickau. See von der Hardt's ,,Autographa Luth.", tom. I, p. 149, Olearius' Verzeichnis der "Autographa Luth.", p. 16, and the "Catalog. biblioth. Mayerianae", p. 749. Then it was brought into the collections of Luther's writings, the Jenaische (Thl. II, p. 242), Altenburgische (Thl. II, p. 328) and the Leipzigische (Thl. XVHI, p. 429). In the present edition, the first edition has been consulted and the copy to be printed has previously been overlooked according to it.

The Erl. ed. 22, 140-151 cites seven issues from the year 1523. ed.

2. "How to elect church servants and

128 Walch's foreword. 129

to the council and community of the city of Prague. The occasion for this treatise was the following. Those in Bohemia who claimed the enjoyment of Holy Communion under both forms and therefore received the name of the Calixtines from the chalice, but otherwise submitted to the Roman bishop, had their own preachers, and because the neighboring bishops did not want to ordain such, they sought this in Rome and thereby incurred many expenses. That is why Luther wrote the above-mentioned document and argued that every Christian congregation had the power to choose and ordain preachers for itself, which he wanted to prove in particular because all Christians were entitled to the spiritual priesthood in general and in particular, and therefore they should also be entitled to appoint those from their midst who would administer the office properly. It was therefore not necessary to travel to Rome and spend money on it.

[In the first chapter, Luther shows the Bohemians how their erroneous opinion that they must have priests ordained by bishops has given rise to three terrible and atrocious abuses. The first is that they are forced to buy ordination with large sums of money in Rome, thereby strengthening Roman simony and making incompetent priests. The second was that, in order to save these expenses, they accepted every "boy and renegade of his order" if he could only show a certificate of ordination, "so that this miserable plight of yours has already become a proverb, namely: if one had already earned the gallows or the wheel among the Germans, he would still make a good priest in Bohemia. The third is that all ecclesiastical discipline is dissolved, since one is afraid to dismiss criminal and unbelieving priests. The Bohemians without priests should rather make do with word and baptism alone in order to escape this misery. But this was not necessary at all, since they could give themselves valid and right priests by proving to them that the papist ordination had come into being only by deception of the "man of sin" and that those ordained with it did not even have the

The power to administer the mysteries of Christ and to preach the gospel is conferred upon them. In the following chapters, Luther goes on to explain how all Christians are ordained priests through baptism, but that no one (except in case of need) may exercise the priestly offices unless he has been called to do so by the election of the congregation; and proves this by the Scriptures and practice of the ancient church. Finally, he gives them a brief instruction on how to proceed with this election and calling.

D. Red.]

He published the text itself in 1523 in Latin under the title: De instituendis ministris ecclesiae, ad clarissimum senatum Pragensem Bohemiae, Martinus Luth. at Wittenberg in octavo. Paulus Speratus then translated it and added a letter to all and every devout Christian in Salzburg and Würzburg, to whom, as he reports, he had preached the Word of God for several years. After such a translation, it was published under the title: "Von dem Allernöthigsten, wie man Diener der Kirchen wählen und einsetzen soll, Martin Luther" in Wittenberg 1524 in quarto and was published several times not only especially, but also in the Latin: Jenaische (Thl. II, p. 576) and Wittenbergische (Thl. II, p. 362), and German: as, in the Wittenbergische (Thl. VII, p. 346), Altenburgische (Thl. II, p. 494) and in the Leipzigische (Thl. XVIII, p. 433) parts.

Cf. Erl. ed. opp. lat. var. arg. VI, 492-535 .

3. "Form der Ordination," which was first brought into the Hallische Sammlung (p. 449) and reprinted from it in the Leipzigische (Thl. XXII, p. 250) and here.

Cf. Erl. ed. 64, 290-293.

4. Luther's writing, "Daß christliche Prediger ex officio schuldig sind, des Volkes Sünde zu strafen. This is a letter that Luther sent in 1531 to an unnamed preacher who had suffered injustice from the council.

[According to De W. (IV. 274), who, following Buddeus with comparison of Cod. char. 451, Bibi. Goth., Cod. Jen. 6, fol and

130 Walch's foreword. 131

Aurif. III, 233 in Latin, this letter is addressed to Conrad Cordatus, preacher at Zwickau. We bring this letter here with the necessary changes and additions according to the original. D. Red.]

This letter is found in the Mittenbergische Theilen (Thl. IX, p. 469), in the Jenaische (Thl. V, p. 362), in the Altenburgische (Thl. V, p. 590) and in the Leipzigische (Thl. XXII, p. 374).

5. Letter of reply to Nicolaus Hausmann: "A preacher must attack and combat false doctrine in progress," 1521. This letter was written in Latin, in which language it is found in Aurif. Epist. Luth. tom. I, p. 222. In German, it is found in the Eislebische (Thl. I, p. 30), Altenburgische (Thl. I, p. 555) and Leipzigische (Thl. XXII, p. 302) parts.

Cf. De W. 1, 577-579.

6. Short teaching: "How the priests should lead their way of life. This treatise was included in the collection of Luther's letters (Aurif. Epist. Luth., tom. I, p, 175) and from it was incorporated by Dr. Valentin Ernst Löscher in Latin into the "Complete Acts of the Reformation" (Vol. III, p. 950). A German translation of it was made by Diaconus Rambach. Luther deals here with moderation in eating and drinking, studying, daily intercourse, prayer, sacrifice and all the rest of the life of a priest.

De W. (I, 271-273) brings this writing as a supplement to a letter to Spalatin of May 16, 1519, in which Luther answers Spalatin's request for instructions on the priestly life thus: "By the way, I am surprised that you ask me for instructions on the priestly life, since you have the apostle himself, who has dealt with this matter so extensively in his letters to Titus and Timothy." De W., however, leaves it doubtful whether he regards this writing as the instruction requested by Spalatin or not. D. ed.

7. "That a preacher should depart when his office is despised and he is persecuted for it," 1531. This writing is found in the Wittenberg (Thl. IX, p. 470), Jena (Thl. V,

p. 363), Altenburgische (Thl. V, p. 591) and Leipzigische Theilen (Thl. XXII, p. 375).

[Under this heading, we bring here two letters: first, the one to Conr. Cordatus, which Walch also printed, but now improved and supplemented according to the original Latin (De W. IV, 260. 261); then the letter, which Luther wrote in the same matter to Nic. Hausmann in the same matter, translated for the first time according to the original Latin text, as De W. (IV, 261. 262) brings it.

D. Red.]

8. Letter to Simon, preacher at Eisleben, "Daß ein Prediger die Sünden der großen Hansen strafen müssen" ("That a preacher must punish the sins of the great Hansen"), 1544, in which he says, among other things, that because the count had transgressed against Libius and accused him of sedition without cause, he was obliged to recant and ask his forgiveness if he wanted to be a Christian otherwise; but since he had surrendered to the tempter and would not listen, he should be let go. This letter was taken from the "Supplement der Leipzigischen Sammlung" (p. 109).

Cf. Erl. ed. 64, 293. 294.

9. "How a Preacher Should Behave with Unbelieving Fellow Preachers." To the court preacher Jakob Stratner in Berlin, 1541, in the matter of the apostate Agricola. [Such writing is also found in the other collections, such as the Wittenbergische (Thl. XII, p. 170), Jenaische (Thl. VII, p. 474), Altenburgische (Thl. Vll, p. 429) and Leipzigische (Thl. XXII, p. 535).

Cf. de W. V, 327-329.

10. "That a preacher should not give way to the enemies of the gospel when persecuted", to the preacher Casp. Löner and school rector Nic. Medler, both in Hof, dated June 7, 1531. Luther thinks that one must hold out until one is deposed or expelled by order of the authorities. Such a letter was included in the following collections: the Wittenberg (Thl. IX, p. 438), the Jena (Thl. V, p. 266), the Altenburg (Thl. V, p. 399) and the Leipzig (Thl. XXII, p. 372).

De W. IV, 263. 264.

11. Admonition to a pastor, "That

132 Walch's foreword. 133

he should not remain silent about the unreasonable dismissal of a preacher", which letter was sent to Nicol. Hausmann, in which he gives him advice on how he should behave after the council of Zwickau has dismissed a preacher without his consent and appointed another one in his place. He considers it good that he should make himself known to the accepted preacher as well as to the council and show them that he has not been legally appointed, because this has happened without his knowledge and will; but if they do not want to give him a hearing, he should leave the pulpit for a while after prior notification. This letter was written on April 17, 1531, in Latin. The Latin copy can be found in the Supplementum Epistolarum Lutheri, which came to light with Dr. Buddeus' preface, p. 221; there is also a German addition, in which Luther reports that he received letters from the council of Zwickau and from Stephan Rodt; but this is missing from the imprint found in the German collections of Luther's writings. The letter is then translated into German and divided into the Wittenberg (Thl. IX, p. 466), Jena (Thl. V, p. 358), Altenburg (Thl.V, p. 585) and Leipzig (Thl. XXII, p. 372) parts.

(This translation, which differs in essential points from the original Latin text, as De W. (IV, 241-245) brings it, has now been compared with it, corrected throughout, partially retranslated and the missing sections (§§ 12, 15) supplemented.

D. Red.]

12. Serious writing "That pastors cannot be dismissed because they punish public vices severely. It is found in the Wittenbergische Theilen (Thl. XII, p. 208), in the Jenaische (Thl. VHI, p. 188), in the Altenburgische (Thl. VHI, p. 274) and in the Leipzigische (Thl. XXII, p. 422).

(De W. V, 534-538. Erl. Ed. 56, 46-51.]

§ L.

By including here also the matter of the church visitations, one has immediately added:

"Instruction of the visitators to the pastors in the Electorate of Saxony. This is a well-known, but at the same time strange writing. The opportunity for it was given by the church visitation, mentioned right at the beginning of this preface, which was started by order of the Elector John of Saxony in 1527 and continued in the following year. The instruction that the appointed visitators received for this purpose also contained this, that a certain instruction should be drawn up and made known, according to which the preachers would have to be guided in their office in the future, which was then also written and presented to the parish priests as an instruction according to the stated title. The essay itself was written by Philipp Melanchthon. After Joachim Camerarius in ,,Vita Melanchthonis", § XXXIII, p. 110, remembers the church visitation, he also reports that Melanchthon at that time prepared this teaching, and says: Complexus tunc est Philippus doctrinae summam perspicua brevitate et compendio memorabili, ut certo scirent docentes in ecclesiis regionum illarum, quid sequi deberent; neve diversa et dissentanea traderentur (i.e.: "At that time he prepared this teaching"). (i.e., "At that time Philip prepared a summary of the doctrine in a clear brevity and a peculiarly short summary, so that the preachers in the churches of those districts would know for sure what they had to follow, and not one would teach this, the other that"). However, before it went to press, this writing was sent to Luther by the Elector on January 3, 1528, with the order to review it and to make a preface to it. In particular, it was requested to examine what was contained in it about Holy Communion, and to consider whether it was advisable to have it printed, as well as what was said about the forbidden degrees in marriage; or only to announce it orally to the preachers, so that, in regard to the latter, the opponents would not take the opportunity to dispute the inheritances outside the country of the Elector's subjects who married against the papal laws. Soon the Elector enclosed what Spalatin had already reminded him of and requested that Luther also open up his thoughts on the matter.

134 Walch's foreword. 135

The content of the churfürstl. Seckendorf describes the content of the electoral rescript, which was sent to Luther because of this matter, in "Historia Lutheranismi", lib. II, § 36, p. 102, in more detail. Luther immediately obeyed such an order, but changed little. In the chapter on Holy Communion, he inserted a passage that begins with the words "After the holy gospel, praise God, has come to day" and continues with the following: "but because this article occurs daily. Regarding the forbidden degrees in marriage, he referred to his writings and did not hide his opinion, namely, that in some cases a dispensation was in effect, although it was not advisable to determine anything definite in this regard, but rather it would be better if such matters went to the Elector and he decided them with the help of learned people. However, he added here and in what he had remarked about the Holy Communion, that one could keep or omit or also change what he remembered, which was done. With his will, various things concerning matrimonial matters were left out, because here he differed in many respects from the legal scholars and the Elector preferred that the cases occurring here be left to the legal scholars. He answered nothing to what Spalatin had reminded him in this writing, but only wrote the word "todt" on the margin, thus indicating that one should not look at it and could well omit it.

§ 1,1.

When Luther's answer to the Elector was received, the manuscript was completely prepared and handed over for printing; Luther, however, wrote the preface to it, as he had been ordered to do. It appeared in quarto in Wittenberg in 1528 with the title: "Instruction of the Visitators to the Pastors in the Electorate of Saxony". The preface is worth reading. In it, Luther shows the usefulness of the church visitations right at the beginning and then notes that in the old Christian church, the bishops were concerned with this work and therefore also used the name of the episcopes or overseers.

until little by little the bishops became arrogant and made themselves princes and lords, but left the office of ecclesiastical visitations to a provost, vicar or dean, and since these people also surrendered to laziness, it would have come to the officials, who only sought to deprive the. People for money and honor. After he has presented this further, he tells how the Elector of Saxony ordered the church visitation, and wishes that other German princes would follow this laudable example, as which God will reward abundantly on that day. The instruction itself consists of eighteen chapters and deals with doctrine, the ten commandments, right Christian prayer, tribulation, the sacrament of baptism, the sacrament of the body and blood of Christ, right Christian repentance, right Christian confession, of right Christian atonement for sin, of human church order, of matrimonial matters, of free will, of Christian liberty, of the Turk, of daily exercise in church, of right Christian excommunication, of the order of superintendents and of schools.

§

It did not remain with the first printing of this "instruction", but other editions followed. In the year in which it was first published in Wittenberg, namely 1528, it was not only published there, but also in Marburg in quarto and in Nuremberg in octavo. See von der Hardt's "Autographa Luth.", tom. I, p. 249. 152, and Olearius' Verzeichniß der "Autographa Luth.", p. 29. After time, it was added to the German parts of Luther's writings, as the Wittenberg (Thl. IX, p. 251), Jena (Thl. IV, p. 341), Altenburg (Thl. IV, p. 389) and Leipzig (Thl. XIX, p. 622). Thus Luther also allowed himself to revisit such writings and to improve one and the other in them, for which the Reformation and church visitation, which Duke Heinrich instituted in 1537, gave him cause. He prepared a new, but short preface and

136 Walch's foreword. 137

In it, he indicated that he had removed and changed a number of things in which one would have had to give way in the beginning for the sake of the weak, but which would no longer be necessary now that the light of the gospel had dawned so brightly and no one could make excuses. This concerned, among other things, the point about the use of Holy Communion. In the first edition, Luther had held that the doctrine of partaking of Holy Communion in both forms must, as he himself said, be presented and practiced freely, purely and publicly, and that if some, out of fear and stupidity of conscience, had misgivings about partaking of the sacrament in both forms, they should be allowed to partake of it in one form for a time, which was not done. The same happened with some other points, as when it had been decreed before that in the punishment of vices one should not come to the pope, bishops and the like, unless necessity required to warn the people and to give an example; and that the preachers had to instruct their hearers about the ringing of the pacem, as it was now rightly used, which was also done away with. The wrong judgment, so Jak. Benign. Bossuet in ,,Histoire des variations des eglises protestantes", lib. V, § 9, tom. I, p. 191, made by Luther for the sake of his first preface to this "instruction," refutes Seckendorf and shows how he not only twisted his words, but also had no true knowledge of the matter itself or of the church visitation conducted in the Church of Saxony, in "Historia Lutheranismi," lib. ΙII, § 68, p. 195. But as Luther in this way deleted various things, so he added here and there something new. Such an improved edition was published in 1538 under the title: "Instruction of the Visitators to the Pastors in the Electorate of Saxony, now corrected by Doct. Martin Luther corrigirt", appeared in quarto at Wittenberg. This edition, like the former, has been incorporated into the collections of Luther's writings, namely the Jenaische (Thl. VII, p. 1), the Altenburgische (Thl. VII, p. 1), and the Leipzigische (Thl. VII, p. 1).

(Thl. XXII, p. 260). In the following year 1539, the text was reprinted there, especially for the use of the pastors in the principality of Duke Heinrich in Quart, in which edition Luther made an addition instead of the resolution of the first preface, and in it he mentioned, among other things, the church visitation ordered by the said Duke Heinrich. What Luther inserted into the preface here can also be found in the Hallische Theil, p. 488, and in the place mentioned in the Leipzigische Theile. This writing appeared with the title: "Instruction of the Visitators to the Parish Priests in Duke Henry's Principality of Saxony" in the year in question in quarto. Such an edition is commemorated in von der Hardt's ,,Autographa Luth.", tom. I, p. 370. In 1545, there was a visitation in the monastery of Naumburg, when Nicolaus von Amsdorf was bishop there, and when the "Lessons" were printed again at the end, Luther also added something to his first preface and listed, among other things, the names of those who had been chosen for the aforementioned visitation. This new piece of the preface was printed in the Hallische Theil, p. 467, and from this in the previously mentioned place of the Leipzig Collection and dated to the year 1545, from which it can be concluded that such "Lessons" were printed again at that time, although I myself have neither seen nor found an edition from that year. As far as the reprint of the "Lessons" is concerned, which is included in this part, it was not considered necessary to include both editions of 1528 and 1538 separately, as was done in the previous collections of Luther's writings, but since the difference between them is not particularly great and they differ from each other only in some parts, they have been combined, and what has been added to or taken away from the corrected edition has been noted by two different signs, so that one can easily distinguish one from the other. The prefaces are preprinted with the additions that have been made, and one will now easily see from the news that I have now given of this writing, how here one follows the other. Of this "teaching" I note

138 Walch's foreword. 139

In his essay, Melanchthon used a lot of caution in his manner and thought that one should still give in to papal abuses, not preach against the pope and his bishops, and still serve the Lord's Supper to the weak under a single figure. This is what Joachim Camerarius aims at in "Vita Melanchthonis," § XXXIII, p. Ill; for after thinking of this "instruction," he adds: Qui libellus maxime et utilis per se, et tempore necessarius, non caruit obtrectatoribus variis, quorum aliqui requirerent nervos et vim contentionum, alii dicerent, prodi causam, rur- sumque libertatem eripi et adduci in servitutem homines (d. i.: "A booklet, which was quite exquisitely useful in itself and necessitated by the circumstances of the time, although it was not lacking in censurers, some of whom missed in it the strength and firmness of the struggle, others claiming a betrayal of the cause, in that in it freedom would be snatched away again and men would be led back into servitude") 2c. But what might seem questionable here must be judged not in itself, but in view of the times and the condition in which the evangelicals found themselves. Truth itself was not forgiven; but neither was all prudence to be set aside, and this was the reason why Luther approved of what Melanchthon had written. Since the condition of the congregations at that time subsequently changed and the previously necessary caution was no longer required, he also omitted one thing and another from this book, as I have already noted.

The Erlanger Ausgabe, Vol. 23, 1-70, cites four editions, two from 1528, one each from 1538 and 1539. We give here the recension from 1538 (d) and add the deviating passages and readings of the two other recensions (a == 1528, c == 1539) either with small print in the text or give them as notes below the text. D. Red.

§ LIII

In addition to these writings, which are included in the first request, we add three more.

One is a short letter to Joseph Levin Metsch, "Von zwieträchtiger Lehre unter einerlei Obrigkeit," which Luther wrote on August 26, 1529, and in which he showed, among other things, that although one could not force anyone to believe, it was also not permissible to blaspheme the doctrine. Joh. Aurifaber had it printed in the Eislebische Theilen (Thl. I, p. 482) and thereupon it was brought into the Altenburgische (Thl. IV, p. 704) and Leipzigische Sammlung (Thl. XXII, p. 556). It is also translated into Latin in "Supplement. Epist. Luth.", p. 70.

Cf. Erl. ed. 54, 97. 98. De W. Ill, 498.

The other writing is a beautiful "Sermon on the 11th Sunday after Trinity, in which the greatest main pieces of a Christian life are resolved", which was published under the mentioned title in 1524 in quarto (see von der Hardt's "Autographa Luth.", tom. I, p. 174) and incorporated into the Leipzig parts (in the "Supplement" p. 24).

(Cf. Erl. ed. 1st ed. 20, 297-300. 2nd ed. 17, 93-97.)

The third writing is also a "Sermon on Three Good Lives to Instruct the Conscience," which was published in quarto in Wittenberg in 1521 with the inscription now shown and was published again in quarto there in 1524. So far, this sermon has not been found in any other parts of Luther than in the Hallische (p. 410) and the Leipzigische (Thl. XXII, p. 188), to which now comes the present reprint, namely according to the original edition.

(Cf. Erl. ed. 1st ed. 20, 301-308. 2nd ed. 16, 291-303.)

§ LIV.

In regard to the fifth request, "Luther's and other theologians at Wittenberg's Concerns about the Sins of the Elect" has been included here, which was written on the following occasion. Thomas Naogeorgus, or Kirchmayer in German, who had been a preacher at Kahla, prepared a

140 Walch's foreword. 141

In it, he asserted that the elect do not lose the Holy Spirit even if they knowingly commit sins and fall into gross vices, thus accepting the opinion of the Reformed in this matter. Such a declaration was sent to the theologians in Wittenberg, and after they had read it through, they dismissed the objection raised against the opinion in question and showed quite thoroughly that if one who had been a believer until then sinned openly, he would lose the Holy Spirit and faith; however, he could regain both and come to the former grace of God, where he would convert and repent. If he remained in the state of grace until the end, he would be blessed as an elect, and it would therefore be quite acceptable for a person to be an elect, lose his faith through mortal sins, and still be blessed, if, after the backsliding, repentance and faithfulness to the end took place. At the end they say: "This reminder is drawn together to show why we had reservations about printing the interpretation on John, in which the pastor of K. sets a different opinion of the elect, namely that they remain righteous and retain the Holy Spirit, even if they fall into public sin. He has also been warned of this with chastening words, and hope again that he will think better of it." This instruction was written in 1536 and signed by Luther, Bugenhagen and Melanchthon. Of this concern and its cause can be read Seckendorf in "Historia Lutheranismi", lib. III, § 49, p. 135, and § 137, p. 665; Christ. Heinrich Löber in "Histor. ecclesiast. Orlamundana," p. 395; Christian Schlegel in the "Ausführlichen Bericht von dem Leben und Tod Casp. Aquila's", p. 316 ff, together with some others. I have myself on another occasion, namely in the "Einleitung in die ReligionsStreitigkeiten unserer Kirche," Thl. IV, p. 350 f., I have dealt with it in detail. It is found in the Eislebische (Thl. II, p. 360), Altenburgische (Thl. VI, p. 1041) and Leipzigische (Thl. XXII, p. 386) parts.

Cf. De W. V, 40 ff. ed. 55, 161-167.

§ LV.

For the sixth request, many of Luther's writings have been read together here, which I will now also list one after the other. Such are:

1. "Beautiful selected sayings of the holy scripture, so that Luther comforted himself in great temptations", which was written by him in 1530 and, as it seems, at Coburg. For as far as one can conclude from the beginning of it, it was actually directed so that one might see from it how one was to comfort oneself and to take a good courage when tribulations and persecutions arose because of the divine word, which were to be worried about at that time, when Luther had to stay in Coburg during the Diet of Augsburg. The sayings that he cites here for comfort are mostly the same ones that he used in his letters to the theologians who were in Augsburg at the time, and this also makes it probable that Luther wrote such a document in Coburg. Matthias Flacius had it reprinted in 1550 in Magdeburg under the title: "Etliche tröstliche Vermahungen in Sachen, das heilige GOttes Wort betreffend, zu dieser betrübten Zeit sehr nützlich und tröstlich zu lesen," in quarto, which inscription is different from the one it has in Luther's parts. It is found in the Wittenbergische (Thl. II, p. 395), in the Jenaische (Thl. V, p. II), likewise in the Altenburgische (Thl. V, p. 66) and in the Leipzigische (Thl. XXII, p. 508). Here it says: "Beautiful selected sayings of the holy scriptures, so that the blessed man of God, D. M. Luther, comforted himself in great high temptations, presented to others as an example to comfort themselves in the same temptation." The remembered Flacius has noted in his edition on the first page to the reader of this with: "With these sayings the holy man and theure hero D. Martinus Luther has comforted himself Anno 1530, since the Adiaphoristen with their philosophical cleverness and godless union of Christ and Belial have troubled and frightened him very much" 2c. From this writing Christian Schlegel has written in "Initia reformationis Coburgensis" in "Vita Ioannis

142 Walch's foreword. 143

Langeri", p. 116, news given. With little Seckendorf commemorates the same in ,,Historia Lutheranismi", lib. Π, § 83, p. 213.

Cf. Erl. ed. 23, 154-162.

2. "Klage über schwere geistliche Anfechtung," which is taken from a letter Luther wrote to Melanchthon on the evening of Simonis und Judä in 1527. This Latin letter to Melanchthon is found in Aurif, Epist. Luth., tom. II, p. 355. Among other things, he says here: "Pray heartily and earnestly for ntich poor rejected worm, who is so hard afflicted with sadness and melancholy of spirit, yet according to the good and gracious will of the merciful Father. This is my only glory, that I have taught God's word pure and clear"; likewise: "I seek nothing else, I desire nothing else with great hunger and thirst, but to have a gracious God. So the Lord urges me with all his floods" 2c. For precisely in the year 1527 mentioned above, God, according to His holy counsel, had severe temptations come upon the blessed man, which were so strong at one time that he had to fight a fierce battle and it seemed as if he would even lose his life over it, as we not only have testimonies of this in many letters that he wrote at that time, but Justus Jonas and Joh. Bugenhagen, who were with him, also wrote a special message about it. It is written in Latin in Aurif, Epist. Lutheri, tom. Π, p. 335 and 338, and in German in the Altenburgische Theilen (Thl. III, p. 772), although here the one and the other have been omitted, so is in the Latin essay. With this, God led him into the school in which he was to learn that which he himself considered to be the main characteristic of a teacher, namely temptation. The Lord tested him and he was found faithful. Here he reached the most important spiritual experience and was made even more skillful for great things. Cyriacus Spangenberg published ten sermons by Luther individually, which appeared in Erfurt in 1564 and were also printed in octavo in Eisleben in 1568. In the tenth, he deals with Luther's martyrdom and says: "In what Doct. Luther for hell-anxiety, death-...

He may have been willing to write it down for the teaching and comfort of other people, but the world may not have been worth it. One can read here Seckendorf's "Historie des Lutherthums", lib. II, § 36, p. 827, according to the German translation by Elias Fricke, and Joh. Caspar Funck's "Reformation History," p. 184.

Cf. De W. Ill, 214-216.

LVI.

These writings are followed by several more, namely certain comfort writings and letters that Luther addressed to such persons who were burdened with melancholy and sad thoughts or were challenged on one or the other point. They are listed here together in this order:

3. "Trostschrift an Churfürst Johann zu Sachsen," August 14, 1531, as reprinted here from the Leipzig Collection (in the "Supplement," p. 68).

[The Elector had asked Luther to pray for him because of an intended journey, which Luther assures him of with heartfelt words in this letter. The letter does not really belong in this section, which deals with spiritual temptations. - De W. IV, 279-280. Erl. Ed. 54, 243. 244.

D. Red.]

4. "Trostschrift in geistlicher Anfechtung" to an unnamed prince, which Luther wrote in 1531. It is included in the Wittenbergische Theilen (Thl. IX, p. 470), the Jenaischen (Thl. V, p. 363), the Altenburgischen (Thl. V, p. 591) and the Leipzigischen (Thl. XXII, p. 514). In the reprint, which is in this present part, one has used the writing, which is under the title: "Etliche Trostschriften und Predigten für die, so in Todes- und anderer Noth und Anfechtung sind. D. Mart. Luther" was published in Wittenberg in 1546 in octavo, and I will give information about it in the following.

De W. IV, 328. - Erl. ed. vol. 54, 261-263.

5. "Consolation letter to one of nobility who, through the death of his overlord, has been deprived of the proceeds of long-

144 Foreword by Walch. 145

It is found in the Wittenbergische Theilen (Thl. IX, p. 475), the Jenaische (Thl. V, p. 562), the Altenburgische (Thl. V, p. 984) and the Leipzigische (Thl. XXII, p. 518).

De W. IV, 397. - Erl. ed. 54, 325. 326.

6. "Trostschrift in Schwermuth", so Luther wrote on October 6, 1534. It can be found in all the collections mentioned above, such as the Wittenbergische (Thl. XII, p. 165), Jenaische (Thl. VI, p. 220), Altenburgische (Thl. VI, p. 259) and Leipzigische (Thl. XXII, p. 525).

De W. IV, 556. - Erl. ed. vol. 55, 62-64.

7. "Comfort letter to Georg Spalatin in his melancholy over an admitted illicit marriage", which is a very strange letter and deserves to be read with attention. Spalatin, the pious and famous theologian of our church, fell into a great sadness, and when Luther, who was in Zeitz at the time, received news of this, he sat down and wrote this letter on August 21, 1544. Right at the beginning he testifies to his heartfelt compassion and reports that when he diligently inquired about Spalatin's concerns, he had been told by some that it was a melancholy that had arisen over a marriage case, since a pastor had married his previous deceased wife's stepmother. He had learned from his and Melanchthon's example what melancholy was, since the latter had already been executed by the sadness over the landgrave's affair in Weimar in 1540. If Spalatin were to blame for the marriage of the priest, if he consented to it, he would not have to worry himself to death about it, nor sin against God more grievously, but rather adhere to the grace and mercy of God, to the merit and blood of Jesus Christ, which cancels all, and among them also the greatest, sins, one only has to send oneself into the matter and believe that one is a true, great and damned sinner. The devil must be resisted, if he offers Christ in any other way than he does.

In this way, Luther tried to reassure Spalatin with the most moving and strong words. For this reason, Luther tried to calm Spalatin down, spoke to him with the most moving and strong words and testified very clearly how dear he was to him and how much he cared about his condition. Among other things he said: "You have had enough fear; you have been sad enough; you have atoned enough, yes, more than enough, therefore do not refuse comfort, let yourself be helped! Behold, my dear Spalatin, how from a loyal heart I act and speak with you." This letter is also included in Luther's parts, namely the Wittenberg (Thl. XII, p. 173), the Jena (Thl. VIII, p. 223), the Altenburg (Thl. VIII, p. 364) and the Leipzig (Thl. XXII, p. 539). It is further found in Olearius' "GeduldSchule," p. 223. 937; in Sigism. Scherertz's "Fuga melancholiae," p. 75; Joh. Friedr. Mayer's "Schwer angefochtenes und von Herzen betrübtes Kind GOttes," p. 711; Christ. Schlegel's "Historia vitae Georgii Spalatini", p. 171, and some other writings more. Among the "Auserlesenen Trost-Briefen Luther's", which Dr. Rambach has specially edited, this one is also to be found, p. 109.

Nothing can be said for certain about the actual cause of Spalatin's great sadness and melancholy. In general, it is thought that this happened because of a certain marriage, to which he consented; however, there is no other reason for this than what is written in Luther's letter to him, and there it is only reported that Luther heard from some that Spalatin's sadness stemmed from a marriage. Some pretend that he got the idea that the Elector was ungracious to him, but this is not credible. Others note that no cause could be found out, and perhaps several of them came together, which, however, did not become known. Be that as it may, so much is certain that he was worn down by this melancholy within a year. If, as is often believed, this occurred because he consented to a marriage that was forbidden by divine law, then it is clear that in such cases he would have

146 Walch's foreword. 147

Luther had a very tender feeling of conscience, the like of which few have today. Of his melancholy itself and Luther's letter of consolation prompted by it, one can look up Seckendorf in "Historia Lutheranismi", libr. III, § 118, p. 517; Christ. Schlegel in "Historia vitae Spalatini", p. 168; the "Fortgesetzte Sammlung von alten und neuen theol. Sachen" 1730, p. 196, and 1731, p. 457, along with some others, which I have already mentioned in the preface to the 6th part, p. 5, and there gave a short account of Spalatin's life.

Concerning the reason for Spalatin's melancholy, Luther says: he had learned that it was that well-known marriage case in which a pastor had married the stepmother of his deceased wife, and that at his (Spalatin's) approval. Concerning this case, Luther wrote to Amsdorf just one month before: "Venerable Father in Christ, I think that the marriage of the pastor with the stepmother of his deceased wife is an incestuous one, unless she would be mother-in-law in such a way that the father of his deceased wife would not have been her natural father, but her stepfather: Therefore, this marriage is either to be torn apart, or the couple is to be expelled from your diocese, for the sake of the astonishment that a pastor, so frequently admonished beforehand, has dared such." - The letter has been improved from the original Latin, partially retranslated and supplemented. - De W. V, 678-681. ed.

8. "Trostschrift in Unglück und Trübsal", to Balthasar Jöppel, who was organist for Duke Georg zu Sachsen and a good friend of Luther, although this prince was known to have a very adverse and hostile heart against Luther. The son of the organist came to Wittenberg and when Luther heard from him that his father was ill, he wrote this consolation letter to him on May 10, 1534, which is also found in the Wittenberg (Thl. XII, p. 162), Jena (Thl. VI, p. 177), Altenburg (Thl. VI, p. 216) and Leipzig (Thl. XXII, p. 522) parts.

De W. IV, 535. ed. 55, 47. 48.

9. "Consolation Scripture in Anfechtung wegen der Seligkeit", with attached 142nd Psalm and

several consolation sayings. It is dated 1529 and can also be found in the previously mentioned collections of his writings: in the Wittenberg one (Thl. IX, p. 304 and 557), since the consolation text itself and the attached 142nd Psalm do not stand together; in the Jena one (Thl. IV, p. 577), in the Altenburg one (Thl. IV, p. 642) and Leipzig one (Thl. XXII, p. 507).

De W. Ill, 582. ed. 54, 116. 117. 64, 294-297.

10. "Trostschrift in Zweifeln an der Erwählung zur Seligkeit," which Joh. Aurifaber includes in the Eislebische Theilen (Thl. I, p. 418), after the same, as he notes, was sent to him printed from Strasbourg under the title: "Ein schöner christlicher Trostbrief des godtseligen Mann Martin Luther's an eine namhaftige Person in Niedersachsen geschrieben, die auf ihr selbst sitzen und mit übrigen Gedanken von der Versehung GOttes beladen worden," 1528 (20. July), whereupon it also came into the Altenburg (Thl. IV, p. 428) and Leipzig (Thl. XXII, p. 504) collections.

De W. Ill, 354th Erl. ed. 54, 21-29.

11. "Consolation letter in contestation because of the accident" to Barbara Lischner at Freiberg. This person was a sister of the godly Hieronymus Weller. In the parts of Luther's writings, in which such letter is printed, this female person is called: Barbara Lischner; but in the "Historia Welleriana", which Christoph Friedr. Lämmel published in 1700, it is reported on p. 46, that she was married as the oldest sister of Hieronymus Weller in 1525 to Georg von Lißkirchen and died in 1543 at Freiberg. Since she was challenged about the eternal providence of God, Luther sent this letter to her in April 1532 and told her that she had to resist such thoughts, which were stirred up by the devil, and that she had to stick to the grace of God and Christ's merit, that if she believed, she was also called, and if she was called, she would certainly be provided for. Among other things, it is remarkable what he writes here about himself: "I know the disease well and have lain in the hospital until eternal death." This letter is also

148 Walch's foreword. 149

in the other parts of Luther, as in the Wittenberg (Thl. IX, p. 474), Jena (Thl. V, p. 561), Altenburg (Thl. V, p. 961) and Leipzig (Thl. XXII, p. 516). The reprint here is based on the "Trostschriften und Predigten für die, so in Todes- und anderer Noth sind, Wittenberg 1546", which I have already mentioned.

Cf. De W. IV, 247-249. Erl. ed. 54, 228-231.

12. "Trostschreiben in Anfechtung von der ewigen Versehung" Letter of Comfort in Controversy over Eternal Provision of August 8, 1545, which is of the same content as the one immediately preceding it. It is found in the Wittenbergische Theilen (Thl. XII, p. 176), in the Jenaische (Thl. VIII, p. 290), in the Altenburgische (Thl. VIII, p. 480) and in the Leipzigische (Thl. XXII, p. 544).

De W. V, 782. ed. 56, 140. 142.

13. "Two Writings of Consolation in Controversy because of Tiredness of Life". The first was addressed to Jonas von Stockhausen, captain at Nordhausen, from whom Luther had heard that he was being challenged and was tired of his life, and therefore wrote not only to him but also to his wife in 1532, which is the second writing. He encouraged the latter to fight and made him understand that, as in all things, so also in regard to temporal life, one must merely submit to the will of God and not prescribe a goal and measure for it; he asked her, however, to pay diligent attention to the man and not to leave him alone. The letter, which he sent to the captain himself on November 27, 1532, is included in the Wittenbergische Theilen (Thl. IX, p. 477), the Jenaische (Thl. V, p. 565), the Altenburgische (Thl. V, p. 1004) and Leipzigische (Thl. XXII, p. 518). The second writing has been found in Salom. Glassius' "Anfechtungs-Schule", Thl. III, p. 23; hereupon, however, Joh. Christfried Sagittarius brought it into the Altenburg collection (Thl. V, p. 1005), since it had not been in one before; from this, however, it came into the Leipzig collection (Thl. XXII, p. 519).

[De W. IV, 415-418. Erl. Ed. 54, 338-341.)

14. "Zwei Trostbriefe in Anfechtung wegen Unglaubens und Schrecken vor dem Gesetz" (Two Letters of Comfort in Controversy over Unbelief and Fear of the Law), to Valentin Hausmann, who had fallen into a controversy over his faith and received instructions here in two letters that Luther wrote to him in 1532 on how he should behave. These two letters are found in the Eislebische Theilen (Thl. II, p. 303. 314), in the Altenburgische (Thl. V, p. 1016. 1029) and in the Leipzigische (Thl. XXII, p. 520. 561), where they have been put together, as has also been done here; however, they have been printed twice there by mistake.

[De W. IV, 340; IV, 378 f. Erl. Eds. 54, 274 and 54, 308-310[.

15. "Letter of consolation in distress of conscience about the abandonment of the consumption of both forms against conscience," in which the circumstance also occurs that because this man's wife remained under both forms during the use of the Lord's Supper, one intended to divorce her from the man and expel her. Luther advised him that if he repented of his fall and got up again, he should dare in the name of God and let himself be expelled with wife and child, as he would have preferred to do without him. He wrote this to him on May 13, 1533. The letter is found in the Wittenbergische Theilen (Thl. XII, p. 161), in the Jenaische (Thl. VI, p. 123), in the Altenburgische (Thl VI, p. 32) and in the Leipzigische (Thl. XXII, p. 521).

De W. IV, 449. ed. 55, 12.13.

16. "Trostschrift in Anfechtung wegen eines entfahrenen Lästerworts", which came out on January 11, 1543 and was subsequently brought into the collections of Luther's writings, as, into the Wittenbergische (Thl. XII, p. 172), Jenaische (Thl. VIII, p. 187), Altenburgische (Thl. VIII, p. 274) and Leipzigische (Thl. XXII, p. 537).

Cf. De W. V, 529-531. Erl. ed. 56, 44-46.

17. Exhortation letter "To the Christians of Worms, to persevere firmly in the accepted doctrine of the Gospel," which was written on August 24, 1523, printed at Strasbourg, and subsequently submitted to the Eislebische (Thl. II,

150 Walch's foreword. 151

p. 173), but was incorporated from these into the Altenburg (Thl. II, p. 358) and Leipzig (Thl. XVIII, p. 489) parts.

De W. II, 392. ed. 53,197-200.

18. Exhortation letter "To the Christians in Liefland to persevere in the Gospel", which was also written in August 1523 and published in this year in Wittenberg under the title: "To the chosen dear friends of God, all Christians in Revel and Derpt in Liefland, my dear lords and brothers in Christ, Mart. Luth. eccles. Witte- berg." in quarto has been promoted for printing. See von der Hardt's "Autographa Luth."^."^ , tom. III, p. 84. Subsequently it has come into the German collections of Luther's writings, as, into the Wittenbergische (Thl. VI, p. 344), Jenaische (Thl. II, p. 272), Altenburgische (Thl. II, p. 903) and Leipzigische (Thl. XVIII, p. 487). In Latin, this writing is tom. Π. oper. Viteberg p. 498 And Epist. Luth, tom. II, p. 122.

De W. II, 374-377. ed. 53, 190-194.

§ LVII.

Just as these scriptures have been put together to explain the sixth petition of the Lord's Prayer, the same has been done with regard to the seventh petition and therefore the following have been added.

1. "Sermon on the Cross and Suffering of a True Christian," delivered by Luther in Erfurt and also inscribed there as follows: "A Christian Sermon, Preached on the Day of Severi in Erfurt in the Merchants' Church, on the Cross and Suffering, for the Improvement of Every Christian. D. Martin Luther" 1522 in Quart an's Licht gestellt worden. See von der Hardt's ,,Auto- grapha Luth.", tom. I, p. 136. After this special edition, however, it was reprinted together with other writings of Luther in the Eislebische (Thl. I, p. 99), Altenburgische (Thl. II, p. 154), Leipzigische (Thl. XXH, p. 191) and now in these parts, and one has here followed the first editions of Luther.

Edition. Luther gives here many good and salutary reminders of the cross, whose willing bearing is proven by faith alone and which alone are the right good works).

Cf. Erl. ed. 1st ed. 20, 309-320. 2nd ed. 16, 448-461.

2. "Fine Christian Thoughts of the Holy Fathers and Teachers (improved by Luther), that a Christian should bear all crosses with patience," of which little writing I can report nothing more than that it appeared under the title given in the year 1530 and came into the collections: into the Wittenbergische (Thl. IX, p. 439), in the Jenaische (Thl. V, p. 266), in the Altenburgische (Thl. V, p. 399) and in the Leipzigische (Thl. XXII, p. 512), and has been published again. Since Friedrich Sidel published Luther's "Tröstliche Abhandlung vom Leiden der Christen" here in 1725, he added these "Thoughts of the Holy Fathers".

Erl. ed. 64, 298-300.

3. "Tröstlicher Unterricht, wie man in Leibesschwachheit der Kleinmüthigkeit und andern Anfechtungen des Teufels begegge möge", which is the consolation with which Luther himself sought to raise a sick man at Wittenberg in 1534, and since such Mag. belongs to Veit Dietrich, he wrote it out word for word. Ludwig Rabus first made it known by printing it in the fourth book of his "Historie der Märtyrer" (History of the Martyrs); after that, however, it was given a place in the Eislebische (Thl. II, p. 331), Altenburgische (Thl. VI, p. 338) and Leipzigische (Thl. XXII, p. 527) parts.

Erl. ed. 64, 300-312.

4. "Trostbrief in Kleinmuth bei Krankheit", so Luther wrote on May 21, 1537 and, among other things, raised up the sick person with these words: "Be of good cheer and think that Christ Himself suffered much more for you than you can always suffer for His sake and yours". This writing is found in the Wittenbergische Theilen (Thl. XII, p. 168), in the Jenaische (Thl. VI, p. 529), in the Altenburgische (TH..VI, p. 1099) and in the Leipzigische (Thl. XXII, p. 532).

De W. V, 64th ed. 55, 179th ed.

152 Walch's foreword. 153

5. "Trostschrift in Krankheit," to Friedrich Myconius, which is a very strange letter. Myconius, the first evangelical superintendent at Gotha, was ill and reported this to Luther in a letter, in which he used the very Christian expression, he was ill, but not to death, but to life. Luther answered him on the Sunday after Epiphany 1541 and testified to his joy that he was so confident and not afraid of death, but rather had "a desire to depart and be with Christ"; but he also added that he begged Jesus not to let him experience the misfortune that Myconius or some of their number would die sooner than he would. He desired and prayed that the dear God would let him become ill in Myconius' place and would call him to lay down this "his hut, which has now been worked out and served, has become consumed and powerless and is therefore unfit". He could see that he was no longer of use to anyone. At the end he added that the Lord should not let him hear, as long as he lived, that Mycolnüs had died. He asked this with earnestness and his will should be done. Precisely because this prayer was made in a firm trust in God, it was answered. Myconius not only got well, but also survived Luther, even if he soon succeeded him, namely on April 7, 1546. The two letters which Myconius had sent to Georg Rörer in 1546 in Latin and which were subsequently translated into German deserve to be read here. In the first, he reports that after he had been raised from death in 1541, as it were, by the strong and powerful prayer, by Luther's heartfelt and lively letter of consolation, he had lived in great weakness for six years since that time and had asked Luther in writing that he would not endure him any longer in this life through his prayer, but would speak a blessing over him and let him always pass away in peace; But because he received no answer to this, he asked Georg Rörer to ask Luther for the same and to make him grant his request. Not long after that, the other letter was written, namely on March 23, 1546, when Luther was already dead.

being. Among other things, he remembers that Justus Menius visited him and showed him how Luther's last sermons and his salutary speeches, which he had delivered over tables and otherwise, could be diligently collected and kept in safe custody so that they could be made known in print over time. At the same time, the almost miraculous and prophetic work that Luther had shown in him was not to be omitted, much less forgotten, since six years ago he had been attacked by consumption to such an extent that one could not have thought otherwise, because he would not live much longer, Luther had nevertheless, through his prayer to God, brought it about that he was still alive, Luther, on the other hand, as he demanded, had entered the realm of glory before him through a blessed farewell. He calls himself in the signature "Friedrich Myconius, the sick Lazarus in Bethania to the honor of the son of God". These two letters of Myconius are also commemorated by Melchior Adam in "Vitae theologorum", p. 88, and Seckendorf in "Histor. Luth.", libr. ΙΠ, § 93, p. 380. This letter is found in the Wittenbergische (Thl. XII, p. 170), Jenaische (Thl. VII, p. 473), Altenburgische (Thl. VII, p. 429) and Leipzigische Theilen (Thl. XXII, p. 534).

De W. V, 326. 327 gives it in Latin, after which the German translation was also corrected. D. Red.

6. "Consolation letter due to decrease of strength and annoyances", to an unnamed pastor, which was written on September 1, 1544. This letter is found in the following parts, as, in the Wittenbergische (Thl. XII, p. 175), in the Jenaische (Thl. VIII, p. 226), in the Altenburgische (Thl. VIII, p. 366) and in the Leipzigische (Thl. XXII, p. 541).

De W. V, 683-685. ed. 56, 108-110.

7. "Letter of comfort to his father, Hans Luther", which he wrote shortly before his father's end in 1530 and in which he strongly comforted him in his weakness and encouraged him to be joyful in death, and at the same time thought that he and his wife would be very happy if he and his mother could be taken to Wittenberg, where they would be

154 Walch's foreword. 155

wanted to wait for him in the best way. Johann Aurifaber notes that in 1530 D. Martin Luther's father, Hans Luther, died at Mansfeld, to whom Dr. Martin from Coburg wrote a beautiful and wonderful letter of comfort a few days before his end. (Tischreden Luther's p. 494.) But since at the end of the letter, which we now have before us, it is expressly written: "at Wittenberg on February 15, Anno 1530", also Luther's father did not die a few days later, when he received the letter, but after a few months, namely May 29, 1530, so Aurifaber must either understand another letter or have made a mistake because of the time and the place. Luther's father did not die on June 29th, as it is generally believed, but on May 29th, 1530 at Mansfeld, which Dr. Joh. Friedr. Mayer proved in the disputation "De parentibus Lutheri" held at Greifswalde in 1708 from a letter of Veit Dietrich, also there the mentioned letter of Luther to his father, together with the one, which he sent to his mother. Christian Schlegel deals with it in "Initia reformationis Coburgensis" in "Vita Joannis Langeri", p. 115. Seckendorf calls this letter, which Luther wrote to his father, egregium verae pietatis et filialis amoris specimen (i.e.: a splendid example of true piety and filial love), in the "Histor. Lutheranismi," libr. Π, § 83, p. 213.

8. "Consolation Letter to his Mother Margaretha Luther," which Luther wrote shortly before her end on May 20, 1531, when he received the news from his brother that she was ill. In it, he tells her in particular that she should place her consolation solely in the cornerstone, Jesus Christ, who has overcome the world, Satan, sin and death, and exhorts her to sincerely thank God for bringing her out of the Papal darkness into the light of the Gospel.

Both of Luther's letters to his father and mother, which have now been touched upon, are in the Wittenberg (Thl. IX, p. 458. 468), Jena (Thl. V, p. 26 and 359), Altenburg (Thl. V, p. 11 and 587) and Leipzig (Thl. XXII, p. 511. 513) parts.

De W. Ill, 550, and IV, 257. - Erl. ed. 54, 130-153, and 232-236.

9. "Excerpt from a letter of the Elector John of Saxony to Luther about his illness", 1532, which Joh. Christfried Sagittarius, after he had received it from Caspar Bertram, Senior Pastor at Naumburg, first published in the Altenburg Collection (Thl. VIII, p. 979), whereupon it was also brought from there into the Leipzig Collection (Thl. XXII, p. 514), and because it was once in the parts in such a way, one did not want to leave it out here.
10. "Trostschrift an Churfürst Johann in seiner Krankheit," from March 28, 1532. It has been incorporated into the following collections of Luther's writings: the Wittenbergische (Thl. IX, p. 473), the Jenaische (Thl. V, p. 559), the Altenburgische (Thl. V, p. 960) and the Leipzigische (Thl. XXII, p. 515).

De W. IV, 347. ed. 54, 279. 280.

II) "Trostschrift in Leibesschwachheit," to Dr. Johann Rühel, June 29, 1534. It is 'also found in all collections, namely in the Wittenbergische (Thl. XII, p. 164), Jenaische (Thl. VI, p. 219), Altenburgische (Thl. VI, p. 258), Leipzigische (Thl. XXII, p. 523).

De W. IV, 545. 546. Erl. ed. 55, 55-57.

12. "Trostschrift in Krankheit" ("Letter of Comfort in Illness"), to Caspar Müller, Mansfeld Chancellor, because he had been ill and desired comfort from Luther, which he also strongly communicated to him in this letter, which was written on November 24, 1534. Compare Wittenbergische Sammlung (Thl. XII, p. 165), Jenaische (Thl. VI, p. 291), Altenburgische (Thl. VI, p. 334), Leipzigische (Thl. XXII, p. 526).

De W. IV, 563-565. ed. 55, 67-69.

13. "Trostschrift wegen Kleinmüthigkeit in Krankheit", to Elisabeth, Mag. Agricola's wife, June 10, 1527, in which the distress in which she found herself is not expressly remembered, but since it says that God wanted to strengthen her in the weakness of body and soul, it can be assumed that she was placed on the sickbed by God. This short letter was written by Joh. Aurifaber

156 Walch's foreword. 157

first made known in the Eislebische Theilen (Thl. I, p. 415), from which it subsequently came into the Altenburgische (Thl. Ill, p. 756) and into the Leipzigische Sammlung (Thl. XXII, p. 498).

De W. III, 182. ed. 53, 403. 404.

14. "Five Writings of Comfort to Prince Joachim of Anhalt, in Spiritual and Physical Challenges," 1534. This prince fell into an illness, and since he was distressed about it, Luther wrote to him and said freely that God was right to come upon him with the rod and to accustom him to suffering. He should rejoice that he would one day be led to school by God. This is what Luther wrote in these five letters of May 23, 9, 18, 23 and 26 June 1534 and at last he promised to come again soon and to bring Dr. Pommer with him. These five letters (with the exception of the second of June 9) are found in the Wittenbergische Theilen (Thl. XII, p. 162) and in the Jenaische (Thl. VI, p. 178) and it is therefore surprising that Aurifaber brought the first of them into the Eislebische Sammlung (Thl. II, p. 499) and noted in the margin that it had not been printed before. In the meantime, the Eislebische print serves to show the name of the preacher, whose name Luther thinks of in this letter, namely Nicolaus Hausmann, since it has been omitted in the other parts. In addition to the Wittenberg and Jena collections, all five letters are also found in the Altenburg (Thl. VI, p. 217) and Leipzig (Thl. XXII, p. 522) collections. Johann Aurifaber edited the second letter along with other consolation letters in Magdeburg in 1550, after which it was reprinted in the Altenburgische Theilen (Thl. VI, p. 180) and in the Leipzigische (Thl. XXII, p. 521).

Cf. De W. IV, 536 f. 539. 540-544. Erl. ed. 55, 48 f. 50-55.

§ LVIII.

If these consolation writings now touched upon were addressed to sick and weak persons, there now follow some in which Luther gives others

They were consoled by their poverty and the loss of their temporal goods:

15. "Trostschrift bei Verlust an Vermögen," from May 23, 1542, which is found in the Wittenberg (Thl. XII, p. 171), Jena (Thl. VIII, p. 53), Altenburg (Thl. VHI, p. 66) and Leipzig (Thl. XXII, p. 537) parts.

M W. V, 473. ed. Ausg. 56, 25. 26.]

16. Consolation letter, "Daß anererbte Schulden als ein Kreuz williglich zu tragen seien," to Joseph Levin Metzsch zu Mila, dated March 12, 1520. This letter was first printed in the "Unschuldige Nachrichten" 1713, p. 343, from which it was subsequently brought into the Supplement of the Leipzig Collection, p. 30.

De W. I, 426. ed. 53, 34. 35.

17. "Tröstliches Büchlein in aller Widerwärtigkeit eines jeglichen christgläubigen Menschen" (Little book of consolation in all distress of every Christian believer), which Luther wrote in Latin for the Elector Frederick of Saxony and, in addition to the preface, added a special dedication. It was published under the title: Tessaradecas consolatoria pro laborantibus et oneratis Martini Luth. Au- gust. Wittebergensis" at Wittenberg and Leipzig 1520 in quarto. See von der Hardt's "Autographa Luth.", tom. II, p. 68. 69 and Olearius' Verzeichniß der "Autographa Luth.", p. 6.' It was at the same time translated into the German language by Georg Spalatin, who had just before advised Luther to make it. In this it appeared with the following inscription: "Ein tröstlich Büchlein D. Martini Lutheri August. in aller Widerwärtigkeit eines jedem christgläubigen Menschen, neulich gedeutscht durch Mag. Georg Spalatin" also came to light in 1520. After these special editions, this booklet was also reprinted at the same time as Luther's other writings and came into both the Latin and German collections of the same. Compare tom. I, p. 444 of the Latin Jena and tom. II, p. 13 of the Latin Wittenbergische Theile. The dedication to the Elector is found in Aurif, Epist, tom. I, p. 242. In German, the writing is in the Wittenbergische (Thl. VI, p. 346), the Altenburgische (Thl. I, p. 368) and the Leipzigische (Thl. XXII, p. 473) collections.

158 Walch's foreword. 159

[The booklet presents in fourteen chapters (hence the name Tessaradecas -- Fourteen-Chapter Scripture) seven human evils and seven human good things of faith from the Holy Scriptures. In a letter to the bishop of Basel in 1523, Erasmus was well aware of it and confessed that even those who otherwise found Luther's teachings most repugnant had praised this booklet. It is this lib. XXI, epist. 8, happened. His own words are these: Mitto celsitudini tuae libellum Lutheri de quatuordecim spqctris, qui magnopere probatus est, etiam ab his, qui doctrinam illius omnibus modis aversantur. Scripsit enim hunc, priusquam res ad hanc rabiem est progressa (i.e.: "I send to Your Episcopal Grace Luther's booklet of the fourteen figurative ideas, which has been exceedingly approved even by those who are thoroughly averse to his doctrine; for he wrote the same even before the time when this matter has come to such a frenzy"). He adds: Utinam vir ille sic amicorum monitis potuisset ad moderationem revocari, quemadmodum quorumdam odiis efferari (i.e.: "Oh that this man could have been brought to moderation by the coaxing of friends, when he was embittered and stirred up by the hostilities of certain people"). However, Seckendorf in ,,Histor. Luth.", lib. I, § 63, p. 93, rightly adds: non erat is ecclesiae morbus, qui emplastris Erasmi curari posset (i.e.: "The illness of the church was not such that it could have been cured by Erasmus' plasters"). Luther himself commemorated this of his tract fin several letters. On September 22, 1519, he asked Spalatin to translate it freely into German (Aurif., Epist., tom. Π, p. 3. De W. 29. I, 336). On December 18, 1519, he informed him that the manuscript would be printed in both languages at the same time (Aurif. I, p. 223. De W. 29. I, 378). On February 9, 1520, he writes to Spalatin: Tessaradecadis frontalis epistola omissa est, magna libelli deformitate et mea indignatione: absente me prior sexternio excusus est (i.e., "The dedication writing is forgotten in the consolation booklet").

The first six chapters had already been printed during my absence, to the great disfigurement of the booklet and to my chagrin. The German translation will also be completed soon"). sXuril., Lp., tom. I, p. 240. De W. I, 407.] Since the scripture was printed in Latin, the letter of dedication was accidentally omitted at the beginning and was added at the end, which is why it appears last in the Latin parts. Luther was not satisfied with this and testified his displeasure about it in the passage quoted. He mentions the German translation in another letter to Spalatin of February 11, 1520, and sends it to him, since it was ready for printing, with these words: Ecce tessaradecada tuam: immo nostram, mi Spa- latine (i.e.: "See here, my dear Spalatin, your or rather our little comfort book") (Aurif., Epist., tom. I, p. 244. De W. I, 408). Add Fabricius in "Centi- fol. Lutheran.", p. 314.

De W. I, 409. 412. Erl. Ed. 53, 31-34. opp. lat. var. arg. The Erlangen edition cites three Latin editions from 1520, two from 1521, two from 1535, two German editions from 1520, one from 1522. We give the Spalatin and the literal translation next to each other, since the former differs greatly from the Latin original and is in itself difficult to understand. In addition, the new translation is accompanied by the short preface that Luther included in a later edition of this work, which he himself edited and corrected. D. Red.

§ LIX.

Likewise, here are the comforting writings that Luther composed for those who were persecuted for the Gospel.

18. "Letter of Comfort to the Christians of Augsburg," which was written on December 11, 1523, on the occasion that some of those who had recognized and accepted the evangelical truth in Augsburg had been arrested because of a marriage of a priest in man.

160 Walch's foreword. . 161

The word of divine comfort had to be placed on their hearts to calm and uplift them. Luther did just that here and admonished the persecuted in Augsburg not to give up the truth they had once recognized, and to consider that Jesus' kingdom was a kingdom of the cross, and if we wanted to reign with him, we would first have to suffer with him. After this letter came out in quarto especially at Wittenberg in the said year 1523 and 1524, it was then brought into the collections of Luther's writings and published not only in German, namely in the Wittenbergische Theilen (Thl. VI, p. 373), the Jenaischen (Thl. II, p. 276), the Altenburgischen (Thl. II, p. 366) and Leipzigischen (Thl. XVIII, p. 493), but also in Latin (tom. VII, p. 483 of the Wittenbergische Theile and Aurif., Epist., tom. Π, p. 172).

De W. II, 440-443. Erl. ed. 53, 223-227.

19. "Letter of comfort because of persecution for the sake of the Gospel" to the congregation of Penza, which was persecuted because of the Gospel and therefore was comforted by Luther and encouraged to persevere, which happened in 1546. This letter was first published by Joh. Christfried Sagittarius and included in the Altenburg collection (Thl. IX, p. 1590), from which it was transferred to the Leipzig collection (Thl. XXII, p. 578).

De W. V, 799-801. Erl. ed. 56, 163-165.

20. Letter "To the Christians of Zwickau, concerning their conduct among false brethren," in which Luther advises them to be quiet, to stick to the accepted doctrine, to stick to their faithful preachers, and to wait to see what the prince will do in the matter of their pastor; but what kind of matter this actually was is not indicated.

sAs can be seen from the context, the well-known dispute is meant here, in which the council of Zwickau removed one preacher without the involvement of pastor Hausmann and appointed another, whereupon Hausmann, on Luther's advice, appeared publicly before the council.

and in the pulpit declared the new preacher to be an intruded thief and would have to consider himself hindered in his office as long as this illegal octroying of a foreign preacher would continue. Cf. letters No. 4, 7, II under 2. a. of the 1st request. D. Red.]

The letter itself was written on June 21, 1531. This letter can be found in the following collections of Luther's writings: the Wittenberg (Thl. IX, p. 469), Jena (Thl. V, p. 361), Altenburg (Thl. V, p. 589) and Leipzig (Thl. XXII, p. 374).

De W. IV, 265. ed. 54, 236. 237.

21. "Letter of comfort in captivity for the sake of the Gospel", to Lampert Thorn, which is a particularly strange letter. For the one to whom it was addressed is one of those who were burned in Brussels because of the evangelical doctrine, after a harsh persecution against the confessors of the evangelical truth arose in the Netherlands in 1523, and for this purpose primarily the papal nuncio, Hieronymus Oleander, together with Nicolaus Egmondan, a Carmelite, and Jakob Hogstraten, a Dominican, also other monks of Louvain and Mechelen, contributed to this and promoted the cruel procedure by the appointed Inquisition. On July 1, two Augustinian monks from the Augustinian monastery in Antwerp, named Heinrich Voes and Johann Esch, were publicly burned in Brussels, since they had not been persuaded to recant either by the long and severe imprisonment or in any other way. Luther remembers these martyrs in the letter of which I am now speaking, and says: "Christ strengthens you not only inwardly by his Spirit in your bodily tribulations; but also by the true salutary example of the two brothers, Heinrich and Johannes, who were burned at Brussels in 1523 on account of their constant confession of divine truth." In Aurif, Epistolae Lutheri, tom. Π, p. 142, there is a twofold Latin message of their martyrdom, of which the first and detailed one is also in Rab's "Martyrs' Book," Thl. II, p. 336. One sees from it, how

162 Walch's foreword. 163

joyfully they took on their torture and how steadfastly they endured it. They sang in the fire the hymn "Lord God, we praise you" as long as they could speak. The points for which they were condemned are enclosed. Another, and indeed German, account of all three is found in the Eislebische Theilen (Thl. I, p. 146) and in the Altenburgische (Thl. II, p. 352), whereby one can at the same time read what Seckendorf says in "Historia Luth.", lib. I, § 158, p. 279, has noted. To this came as the third martyr Lampert, to whom just Luther wrote the more mentioned letter and reports from him that he was also burned on the fourth day. For after he had thought of the two previously mentioned in a letter to Spalatin, he adds: Quarta post exustus est tertius frater Lampertus, successor in verbo lacobi nostri praepositi. Facta est haec res Bruxellae in publico foro (i.e.: "On the fourth day thereafter, the third brother, Lampert, became the successor in the word of our Provost Jacob. This happened at Brussels in the public marketplace"), Aurif., Epistolae, tom. II, p. 148. But since this letter was written in 1523 and the one he sent to Lampert Thorn in January 1525, it is difficult to see how he could have written to him as a prisoner in the latter, since according to the former he was supposed to have been burned already in 1523? This much is certain, that the Lampert, to whom he wrote here, is exactly the one who was burned in Brussels, which can be seen sufficiently from the epistle itself. There is also no doubt that the burning of the other two took place in Brussels in 1523, and because it is credible that such a blood sentence was pronounced and executed on Lampert around the same time, it can therefore be concluded that the date of Luther's letter to him must be incorrect. But this does not solve all difficulties. There are still some circumstances in both letters, if one holds them against each other, which are not well connected, and it might also be difficult to make an exact and correct comparison, unless one wanted to say that Luther had indeed heard that Lampert was called the fourth day of his death.

He wrote this to Spalatin in the epistle mentioned above; but this had no reason, and since Lampert became a martyr only after that time, it could well have happened that Luther wrote to him, as a prisoner, in 1524 and thought of the death of the other two. Thus the date would have its correctness and it would depend on the time at which Lampertus gave his life for the Protestant religion. Some have wanted to pretend that Lampert was killed secretly in prison. However, it is considered more credible that he was burned, as Emser in his "Notes on Luther's New Testament" states as a glorious deed that three were brought to Brussels by the flame from life to death for the sake of Luther's teachings. Luther held these martyrs high and composed a song about them, which begins: "Ein neues Lied wir heben an" ("A new song we raise up") and can be read in this part, p. 1434, as he also congratulates the brethren in Holland, Brabant and Flanders in a special letter, that God chose among them the first martyrs of this time. The letter itself to Lampertus is in Latin tom. VII. Viteberg. p. 485 and Aurif., Epist. Luth, tom. II, p. 181, and German in the Eislebische Theilen, Thl. I, p. 184, where it is noted in the margin that it was previously printed in the "Trostschriften D. M." at Jena, and in the Altenburgische Theilen (Thl. II, p. 514), also printed in the Leipzigische (Thl. XIX, p. 323).

De W. II, 465-466. Erl. The most probable is that Lampert Thorn, according to the report of Erasmus, Ep. 1060, was suffocated in the dungeon soon after the martyrdom of his two friends, after he remained steadfast until the end, and that therefore Luther's letter did not come into his hands. See Rudelbach, Biographies of Witnesses of the Christian Church, p. 269. Köstlin (Martin Lutheri, 642. 804) leaves Lampert's end uncertain. D. Red.

22. "Two letters of comfort in sorrow because of the imprisonment of a spouse", to Hieronymus Baumgärtner's spouse, both letters prompted by the misfortune in which Hieronymus Baumgärtner, a Nurem-

164 Walch's foreword. ' 165

bergischer Rathsherr, gerieth. For when he was on a journey, Johann Thomas von Rosenberg, a powerful and at the same time restless nobleman in Franconia, took him prisoner because of old enmity against the Nurembergers, which still came from the Swabian League, and released him only after a year, after the Nurembergers had come to terms with him. Because of this coincidence, Luther wrote to Baumgärtner's wife in 1544 and comforted her with the assurance that all pious hearts prayed ardently for her husband and that such prayer was certainly pleasant before God. The first of these letters is found in the Wittenbergische Theilen (Thl. XII, p. 173), in the Jenaische (Thl. VIII, p. 202), in the Altenburgische (Thl. VIII, p. 355) and in the Leipzigische (Thl. XXII, p. 539). Here one has used the original copy. Of Hieronymus Baumgärtner and his imprisonment are Melchior Adam in ,,Vitae jureconsult.", p. 78, and Seckendorf in ,,Histor. Luth.", lib. IU, § 118, p. 517. He was a good friend of Luther and Melanchthon.

De W. V, 672 f. Erl. ed. 56, 105 to 107. 64, 312. 313.

These comforting writings, which I have just thought of, are accompanied by those in which Luther gave comfort to others when they were sent into misery and driven away because of the Gospel.

23. "Letter of Comfort to Three Court Maidens Expelled from Freiberg for the Gospel's Sake," June 18, 1523. Duke Heinrich, who resided at Freiberg, chased these ladies away from the court because they had read Luther's books, and although he had already taken a liking to Luther, he did so out of fear of his brother, Duke Georg. Luther consoles them here. The letter was printed under the title: "Ein Sendbrief Dr. Martin Luther's an die drei Hofjungfrauen Hanna von Draschwitz, Milia von Olßnitz und Ursula von Feilitz, die aus dem Frauen-Zimmer zu Freiberg um des Evangeliums willen vertrieben sind", at Wittenberg 1523 in quarto and reprinted. See von der Hardt's "Autographa

Luth.", tom. I, p. 152, and Olearius' Verzeichniß der "Autographa Luth.", p. 19. Thereupon it was brought into the German collections of Luther's writings. This letter is found in the Wittenbergische Theilen (Thl. IX, p. 177), in the Jenaische (Thl. II, p. 2.69), in the Altenburgische (Thl. II, p. 352) and in the Leipzigische (Thl. XVlll, p. 494). The same is also translated into Latin, (tom. VII, p. 492 of the Wittenbergische Theile and in Aurif. Luth., tom. II, p. 137). Seckendorf commemorates this letter in ,,Histor. Luth.", lib. I, § 157, p. 278. In the present reprint, however, the first edition now cited has been used.

De W. II, 347 f. Erl. ed. 53,172-174.

24. "Letter of comfort to the people of Leipzig who are oppressed for the sake of the Gospel. This is what it is all about. In 1532 Duke George persecuted the Lutherans in Leipzig to such an extent that they were expelled from the city with their wives and children. Most of them went to the nearby electoral territory, but because they thought they could still obtain mercy and permission from their duke to return, they drew up a supplement and communicated it to Luther beforehand. He read it through and gave the answer to it on October 4 in the letter mentioned. Jeremias Weber in the "Evangelical Leipzig", p. 53 ff., and Dr. Carl Gottlob Hofmann in the "Detailed Reformation History of the City and University of Leipzig", p. 204 ff., which also includes Luther's letter; Schneider's and Heidenreich's in the "Leipzig Chronicles", and Vogel's in the "Leipzig History Book" are not to be forgotten. Among other things, Luther writes: "I ask you to give the mad head only good words and not to forgive anything, as you are doing now in this Supplication. If it helps, it helps: if it does not help, it does not hurt; yes, promote yourselves before God, who will soon find the devil and his own." One finds this letter in the collections of Luther's writings: in the Wittenberg (Thl. IX, p. 476), Jena (Thl. V, p. 563), Altenburg (Thl.V, p. 984) and Leipzig (Thl. XX, p. 362).

[De W. IV, 405. Erl. Ed. 54, 331. 332.

166 Walch's foreword. 167

Furthermore: Erl. In this second place, the text is reproduced according to the original found only in 1883. The latter has also been taken as a basis for the present printing. According to this - apart from the many incorrect readings (e.g. Holy Spirit instead of Duke George) - Walch's account is also wrong, as if the Leipzigers in question had already been expelled; rather, it is clear from the form of address, as well as from the entire context of the letter, that they had only been threatened with expulsion or perhaps it had already been scheduled for a certain day; hence also the petition to reverse this resolution. D. Red.]

25. "Letter of consolation to the same Leipzigers after their expulsion", which Luther sent to them in 1533, after the persecution started by order of the said Duke George in the previous year was continued with much vehemence against those who had recognized and accepted the Protestant doctrine in Leipzig, so that many had to leave the city around Pentecost. Apart from the briefly mentioned above, Hofmann deals with this in "Reformation History of the City and University of Leipzig", p. 211 f., who also reports Luther's letter, which is mentioned here, p. 240. The letter that Luther sent to comfort these poor people is long and the harsh language was well deserved by Duke George, the persecutor of truth. Seckendorf, in ,,Hist. Luth.", lib. ΙΠ, § 21, p. 55, made an extract from this letter. The letter came with the inscription "Responsibility of the imposed sedition of Duke George, sammt ein Trostbrief an die Christen, von ihm aus Leipzig unschuldig verjagt. D. Martin Luther" at Wittenberg in 1533 in quarto (see von der Hardt's ,,Autogr. Luth.", tom. I, p. 295, and Olearius' Verzeichniß der ,,Autographa Luth.", p. 35), whereupon it was reprinted in the parts of Luther's writings, namely in the Wittenbergische (Thl. XII, p. 245), in the Jenaische (Thl. VI, p. 8), in the Altenburgische (Thl. VI, p. 9) and in the Leipzigische (Thl. XXI, p. 10) and here according to the first edition now cited.

Erl. ed. 31, 243-269.

26. "Letter of comfort to the Christians chased out of Oschatz", which Luther wrote on January 20, 1533. Such letter is found in the Wittenbergische Theilen (Thl. XII, p. 161), in the Jenaische (Thl. VI, p. 121), in the Altenburgische (Thl. VI, p. I) and in the Leipzigische (Thl. XXI, p. 2).

De W. IV, 433 f. Erl. ed. 55:1-3.

27. "Consolation writing for the Christians of Mittweide who were chased away for the sake of the Gospel," Luther sent to Anton Lauterbach, preacher at Leisnig, on June 27, 1535, for those whom Duke Georg also chased away from Mittweide for the sake of the Gospel. Right at the beginning he says he almost does not know what to write to comfort the good people. His consolation would have done more harm than good to the exiled Leipzigers. He worries that it might also happen here if what he wrote became known and got out. In the meantime, he clearly indicates in the conclusion that he is not afraid of Duke George. For he concludes this letter as follows: "I would not mind writing even worse about H. G. at the same time. For he should know that I do not ask anything about his great head and that I am rightly always sitting and waiting for him. Hereby GOD commanded." This letter is found in the Wittenbergische Theilen (Thl. XII, p. 267), in the Jenaische (Thl. VI, p. 349), in the Altenburgische (Thl. IV, p. 487) and in the Leipzigische (Thl. XXI, p. 90).

De W. IV, 597. ed. 55, 94. 95.

§ LXI.

These consolation writings were immediately linked to those that Luther made at the death of righteous teachers and confessors of Christ:

28. Consolation pamphlet "To the Christians of Halle about the murder of their preacher, Mag. This Mag. Georg Winckler, who was born in Bischofswerda in Meissen, was one of the first evangelical teachers in Halle in Saxony, preached after Luther's example against the rebellious peasants and predicted their miserable end. When he continued,

168 Walch's foreword. 169

To present the recognized truth of the gospel and to distribute the Lord's Supper in both forms, he was not only summoned to Aschaffenburg by the Elector Albrecht of Mainz, who was at the same time Archbishop of Magdeburg, but also by his capitulars or canons, in order to give an account of his teaching. He appeared willingly and gladly, gave an account of his doctrine and his preaching ministry, and after this was done, he was told that he could travel home again in peace, but at the same time he made arrangements for the gruesome act of murder that was committed against him on his return journey in the following manner. A certain servant was given to him to accompany him or rather to lead him as the cruel and bloodthirsty attack entailed. When they came in the forest two miles from Aschaffenburg, some horsemen attacked him and killed him in a miserable way. It is said that no investigation was ever made against the murderers, so that the Mainz canons were considered to be the authors of the murder, although others assured that Conrad Hofmann, a canon of Halle, was not only the most distinguished author, but also the murderer himself, who subsequently perished miserably. News of this sad event can be found in Christian Heckel's "Historischer. Beschreibung der Stadt Bischofswerda", p. 127; in Seckendorf's "Historia Lutheranismi", libr. Π, § 31, p. 83, and in the preface of the edition of the "Trostbrief Luther's an die Christen zu Halle" (Luther's letter of comfort to the Christians in Halle), published in Halle in 1727, which I will commemorate hereafter with more. Whatever the case may be, the blessed Luther endeavored to raise up the Protestant community in Halle, which had been depressed by this most sad case, and wrote the aforementioned letter of consolation to them in 1527, the year in which this assassination was committed, He added a "Brief Report on the Two Forms of the Holy Sacrament Instituted by Christ," because the great hatred against this Protestant martyr arose primarily from the fact that he administered the Lord's Supper in both forms. The scripture is very spiritual and consoling and deserves above others

to be read and considered with all attention. It appeared under the title: "Tröstung an die Christen zu Halle, über Ehr Georgen, ihres Predigers, Tod. Martin Luther," at Wittenberg in 1527 in quarto. This first edition has been used for the present printing. It is found in von der Hardt's "Autographa Luth.", tom. I, p. 236, and in Olearius Verzeichniß der "Auto- grapha Luth.", p. 27. Later, it is included in the Wittenbergische (Thl. VI, p. 374), Jenaische (Thl. Ill, p. 367), Altenburgische (Thl. Ill, p. 741) and Leipzigische (Thl. XIX, p. 567) parts of Luther's writings. Furthermore, it is, as already mentioned, at Halle especially with the inscription "Martini Lutheri lehrreicher Trostbrief an die Christen zu Halle, als einer ihrer ersten evangelischen Lehrer, Mag. Georg Winckler, meuchelmörderischer Weise Anno 1527 ermordet worden war", with a preface auf's neu bekannt gemacht durch Mag. G. L. and on request with an extract of two of Luther's sermons held in Halle was handed over for printing by Johann Jakob Rambach in 1727 in octavo. The well-known Joh. Cochläus wanted to take offense at such a writing of Luther's and wrote an apology for the canons, in which he tried to excuse them to the best of his ability and to make the people believe that the preacher Winckler had been murdered by some noblemen who were annoyed that he had married an old rich person from their friendship. This apologia came under the title: "To Martin Luther's Schandbüchlein, an die Christen von Halle geschrieben, Antwort. Joh. Cochläus, Dr." in 1528 in quarto. He presents the matter in the same way in the "Commentar, de actis et scriptis Lutheri", p. 163.

The Erlanger Ausg., 22, 294-316, cit. four editions from the year 1527. D. Red.

29. "Letter to Dr. Johann Rühel, concerning the above-mentioned letter of consolation to the Christians of Halle," August 26, 1527. It can be seen from this that Dr. Rühel advised him to spare the Elector of Mainz in the above-mentioned letter of consolation, which he promises to do here, but he adds: "If it is not done so that such murder and land peace can possibly be punished and excused, then the Christians of Halle will be punished and excused.

170 Walch's foreword. 171

How can a human heart regard either the priests or the bishops as pure, because they are silent about it?" and finally says that he wants to write in this matter in such a way that he does not weave himself into guilt with hypocrisy. This letter is found in the Eislebische Theilen (Thl. I, p. 415), in the Altenburgische (Thl. Ill, p. 777) and in the Leipzigische (Thl. XIX, p. 576).

De W. Ill, 196th ed. 53, 407.

30. "Letter of consolation to Prince George of Anhalt on the death of George Held Forchheim", whom Luther praises as a teacher who loved Jesus dearly, prayed diligently and served the church faithfully, and greatly regrets his passing. The letter was written on March 9, 1545. One finds this letter in the Wittenbergische Theilen (Thl. XII, p. 176), in the Jenaischen (Thl. VIII, p. 297), in the Altenburgischen (Thl. VIII, p. 414) and in the Leipzigischen (Thl. XXII, p. 543).

§ LXII.

The writings that follow immediately and that are encountered here are:

31. "Sermon von Bereitung zum Sterben," published in quarto at Wittenberg in 1519 and 1522. These two editions are listed in von der Hardt's "Autographa Luth.", tom. I, p. 131, and tom. II, p. 59, and in Olearius' Verzeichniß der ,,Autographa Luth.", p. 5. This sermon is found both in the German parts of Luther's writings, namely in the Wittenbergische (Thl. VI, p. 145), in the Jenaische (Thl. I, p. 180), in the Altenburgische (Thl. I, p. 304) and in the Leipzigische (Thl. XXll, p. 145), as well as in the Latin ones (Witeberg. tom. I, p. 85, Jenens. tom. I, p. 354), so that some small passages concerning the invocation of the saints have been omitted, which has also been done in the present printing; otherwise, however, a comparison has been made with the edition of 1522.

[The sermon was written and published in German, but translated into Latin already in the same year 1519. The

long edition gives the German text (vol. 21, 253-274) according to the first edition of 1519 and citirt 14 editions, the Latin text vol. 3, 453-473. We have retained the edition of 1522 used by Walch and added the more important variants of the first edition of 1519 in notes.

D. Red.]

32. "A letter on the question: whether someone who has died without faith can be saved?" to Hans von Rechenberg in Freistadt, which actually examines whether a person can be saved from hell and still be granted eternal bliss, which Luther denies and proves that if one has died without faith, then no bliss can be expected. The letter was written in 1522 and printed in quarto in the same year as well as in 1523 in Wittenberg, but later added to the collections. This writing is found in the Wittenbergische Theilen (Thl. VI, p. 405), in the Jenaische (Thl. II, p. 248), in the Altenburgische (Thl. II, p. 349) and in the Leipzigische (Thl. XXII, p. 303). From this it is clear that one was mistaken in the "Sammlung von alten und neuen theologischen Sachen", when there, year 1728, p. 1017, this letter was inserted and p. 1024 reported, that one could not find it in any part of Luther's writings, which Fabricius already reminded in "Centifol.

The Erlanger Ausgabe, Vol. 22, 32-38, cites four editions from the two years 1522 and 1523 and has used the third of these (from 1523), with which we have compared Walch's text. D. Red.

33. "Trostschrift wider die Anfechtung des Todes," to Johann Mantel, Kirchendiener zu Wittenberg, November 10, 1539. This is found in the Wittenbergische Theilen (Thl. XII, p. 169), in the Jenaische (Thl. VII, p. 383), in the Altenburgische (Thl. VII, p. 400) and in the Leipzigische (Thl. XII, p. 533).

De W. V, 222-224. Erl. ed. vol. 55, 250-252.

34. Answer to the question, "Whether one may flee from dying?" 1527, which was addressed to

172 Walch's foreword. 173

Dr. Johann Heß, preacher in Breslau, and his co-workers on the gospel. Luther shows here that it is possible to flee or otherwise escape death in the course of dying, but that this must not be done by denying the divine word and disregarding the duty that one has on himself by virtue of his office as a preacher or as a person in authority. He also stated that no neighbor should leave the other in the lurch and flee if the latter is without help. A "short instruction on how one should also send oneself in dying runs for the sake of the soul" is attached. Luther himself sent the document to print and right at the beginning he gave the reason why he did so, saying: "Since there is more crying about dying here and elsewhere, we have let it go out by printing it, whether perhaps others would also desire and need such instruction from us. The writing appeared with the title: "Ob man für dem Sterben fliege möge? Martin Luther" at Wittenberg 1527 in quarto to the light. See von der Hardt's "Autographa Luth.", tom. I, p. 236, and Olearius' Verzeichniß der "Autogr. Luth.", p. 27. It was then brought into the Wittenbergischen (Thl. VI, p. 408), Jenaischen (Thl. Ill, p. 426), Altenburgischen (Thl. Ill, p. 761) and Leipzigischen (Thl. XXll, p. 331) parts of Luther's writings.

Luther kept to the advice he gave to others and remained in Wittenberg during the plague of 1527 with the pastor Dr. Pommeranus and two companions, although the university had been moved to Jena. The Erlangen edition, vol. 22, 317-341, cites six editions from the year 1527. D. Red.

35. Transcript of an excerpt from a sermon that the citizens should not flee because of the plague, from the year 1539. Among other things, Luther says that one should not be frightened by the cries of the pestilence, nor do the devil love that one wants to flee, even if the pestilence comes into the house, into the bed, cradle and at the table. Where there are wives, brothers, children, sisters, neighbors, one should stay together and help the other. Johann Christfried Sagittarius wrote this

The first time this excerpt was published in the Altenburgische Theilen (Thl. VIII, p. 993), it was noted that he had received it from Dr. Caspar Bertram, senior pastor in Naumburg, and also, as it seems, not without reason, that the excipient might have interspersed Latin, because Luther made very little use of Latin in his preaching. From the Altenburg collection, this writing was also brought into the Leipzig collection (Thl. XXII, p. 389). Add what Seckendorf wrote in ,,Histor. Lutheranismi," lib. ΙΠ, § 77, p. 253.

Cf. Erl. ed. 64, 313-316.

§ LXIII.

Now follow all kinds of consolation writings in which Luther shows how spouses, parents, children, siblings, and friends should behave when their own pass away. They are found here in the following order:

36. "Three consolation writings because of death of a husband":

a. to Margaretha N. Wittwe, zu N., of December 15, 1528, whose husband had wounded himself in such a way that he died, but before that he repentantly recognized his sin and converted to God. It is found in the Wittenbergische Theilen (Thl. IX, p. 284), in the Jenaische (Thl. IV, p. 407), in the Altenburgische (Thl. IV, p. 462) and in the Leipzigische (Thl. XXII, p. 507).

[De W. m, 406. 407. Erl. Ed. 54, 53. 54J

b) to Mag. Cellarius' widow, who had been a preacher in Dresden, dated May 8, 1542.

In the collections it stands: Wittenb. XII, 171. Jen. VHI,48. Altenb. VIII, 66. Leipz. XXll, 537. de W. V, 469. erl. Ausg. 56, 22. 23.

c) to Mag. Georg Schultz's surviving widow, dated October 8, 1544.

In the collections, this letter is: Wittenb. XIII, 175. Jen. VIII, 205. Altenb. VHI,378. Leipz. XXII, 542. de W.V,690. erl. Ausg. 56, 113.

174 Walch's foreword. 175

37. "Six Writings of Consolation on the Death of a Wife."

a) to Dr. Laurentius Zoch, chancellor of Bishop Albrecht of Magdeburg, dated November 3, 1532, as well as

b) to the same from December 7, 1532.

In the collections: Wittenb. IX, 476. Jen. V, 563 f. Altenb. V, 1005 f. Leipz. XX, 519 f. De W. IV, 412. 413. 419. 420. Erl. Ausg. 54, 336-338. 342-344.

c) to Author Broitzer, citizen of Brunswick, dated August 25, 1534.

In the collections: Wittenb. XII, 164. Jen. VI, 205. Altenb. VI, 259. Leipz. XXII, 525. de W. IV, 553. 554. erl. Ausg. 58, 61. 62.

d) to Hans Reineck, citizen and metallurgist at Mansfeld, when his wife also died to him, dated April 18, 1536.

In the collections: Wittenb. XU, 158. Jen. VI, 360. Altenb. VI, 908. Leipz. XXII, 532. de W. IV, 686. 687. erl. Ausg. 55, 131-133.

e) to Hans von Taubenheim, dated January 10, 1539.

In the collections: Wittenb. XII, 168. Jen. VII, 217. Altenb. Vll, 234. Leipz. XXII, 533. de W. V, 141,142. erl. Ausg. 55, 217. 218.

f) Letter of comfort to Wolf Heinze, organist at Halle, dated September 11, 1543.

In the collections: Wittenb. XII, 173. Jen. VIII, 173. Altenb. VIII, 344. Leipz. XXII, 538. de W. V, 588 f. Erl. Ausg. 56, 66. 67.

Of all these letters, I have nothing special to mention. They are in the aforementioned German parts of Luther's writings, namely in the Wittenberg, Jena and Altenburg according to the order of the time in which each of them was written by Luther; in the Leipzig, however, they are in one class, namely the letters of consolation (Thl. XXII). In the case of the imprint found in this part, the first editions have been consulted for most of them and the copy has been overlooked according to the same.

§ LXIV.

If the preceding letters of consolation concern the deaths of certain spouses, the following ones have been drawn up at the death of parents, children, siblings and friends. These are:

38. "Letter of Comfort on the Death of a Father," to Duke John Frederick of Saxony. When the Elector Frederick of Saxony died on May 5, 1525, Luther wrote two letters of consolation on May 15, one to the new Elector John (which we also bring below under No. 40) and the other to his prince, John Frederick, who is the one who occurs here. In the latter, he says, among other things, that God has taken away the Elector, like King Josiah, so that he may not see the present and future evil in the world, because he led a peaceful, quiet and calm regiment all his life. It is precisely this passage that Seckendorf has published in "Histor. Lutheramsmi", libr. II, § 10, p. 34; the whole letter itself, however, was first published in the Leipzig Collection (in the "Supplement", p. 39).

Cf. De W. II, 662 f. Erl. ed. 53, 300. 301.

39. Now follow "Four Writings of Consolation at the Death of a Son," namely:

a) to a good friend, N. Zink, at Nuremberg to whom Luther announced in this letter the death of his son, who studied in Wittenberg and also frequented Luther's house, of April 23, 1532. It is found in the Wittenbergische Theilen (Thl. IX, p. 474), the Jenaische (Thl. V, p. 560), the Altenburgrschen (Thl. V, p. 961) and the Leipzigische (Thl. XXII, p. 516).

De W. IV, 362 f. Erl. ed. vol. 54, 293-295.

b) to an unnamed person, to whom God gave a son and soon took him away, dated October 25, 1535. This letter is found in the Wittenbergische Theilen (Thl. XII, p. 167), in the Jenaische (Thl. VI, p. 349), in the Altenburgische (Thl. VI, p. 496) and in the Leipzigische (Thl. XXII, p. 531).

De W. IV, 644. ed. 55, 112.

176 Walch's foreword. 177

c) to unnamed parents whose son died at the university, dated October 25, 1544. The same is found in the Wittenbergische Theilen (Thl. XII, p. 176), in the Jenaische (Thl. VIII, p. 228), in the Altenburgische (Thl. VlII, p. 378) and in the Leipzigische (Thl. XXII, p. 542).

De W. V, 691 f. Erl. ed. 56,114,115.

d) to Georg Hosel, mountain scribe at Marienberg, in which Luther informs him of the death of his son who also studied at Wittenberg and consoles him about it. It was written on December 13, 1544, and first printed in the Leipzig Collection ("Supplement," p. 109).

De W. V, 704. ed. 56, 119. 120.

40. "Trostbrief an Churfürst Johann über den Tod seines Bruders, des Churfürsten Friedrich", vom 15. Mai 1525, welches ist das Schreib, darin Luther bei Abstersterben des Churfürsten Friedrich zu Sachsen dessen Bruder Johann getröstt, wie ich schon kurz vorher angemerkt habe. One finds this letter in the Wittenbergische Theilen (Thl. IX, p. 218), in the Jenaischen (Thl. II, p. 522), in the Altenburgischen (Thl. II, p. 902) and in the Leipzigischen (Thl. XXII, p. 497).

[First printed in the German collection of letters by Flacius No. 1. The original is in the Weimar Archives. De W. II, 662 f. Erl. Ausg. 53, 298-300.

D. Red.]

§ LXV.

Since in this part many comfort letters of the blessed Luther occur, as can be seen from the news just given, so I want to note two things before I continue in the enumeration of the remaining writings, which are also included in this volume. One is that some comfort writings have been brought into special collections and promoted for printing. This was done by Caspar Creuziger, who published "Etliche Trostschriften und Predigten für die, so in Todes- und anderer Noth und Anfechtung sind, D. Martin Luther" with a preface at Wittenberg in 1545 and 1546 in octavo.

has given. This book was subsequently reprinted in Jena in 1554 and in Leipzig in 1559, after Georg Rörer had expanded it and added many things that were not included in the first edition. After this, Mag. Conrad Porta, a preacher at Eisleben, produced the beautiful and for teachers and preachers very useful book: "Pastorale Lutheri oder Unterricht von den vornehmsten Stücken des heiligen Ministerii, aus GOttes Wort und Luther's Schriften zusammengetragen". This book was published and reprinted in 1582 and 1586 at Eisleben; in 1597 and 1604 at Leipzig, also here at Jena with useful annotations by Johann Christoph Crämer, 1729, in octavo. Many of Luther's consolation writings are included in the same. This was done in the 7th chapter, p. 330 ff., where many of Luther's letters of consolation were given according to the order of the ten commandments; likewise in the 17th chapter, p. 786, where it is shown how to deal with the melancholy, the afflicted and the possessed. And finally, in the 18th chapter, p. 852, about the sick and evil-doers, how they are to be comforted. No less do I have to remember here that writing which was published under the title: "Dr. Mart. Luther's interpretation of the 129th Psalm. Also some of his letters of comfort to afflicted persons" appeared in Magdeburg in 1550. In our times, Dr. Joh. Jakob Rambach took over such work and compiled "Selected letters of comfort of the man of God Martin Luther, which he wrote to persecuted, challenged and sad persons with a quite evangelical pen" from the German parts of Jena and, together with some historical notes, also a preface about the gift of comforting, presented them for the first time here in 1721 in octavo to the light. They are now in the collection of Luther's exquisite small writings, which he is responsible for. When Fabricius in ,,Centifolium Lutheri.", p. 314, deals with Luther's comfort writings, he says among other things:

Consolatoriarum sententiarum αυναγωγην ex D. Lutheri scriptis, una cum ejus prophetiis edidit Io. Amsterdamus, ecclesiastes Bremen- sis, Magdeb. 1552, in octavo" (i.e.: "A collection of consolatory sayings from Luther's

178 Walch's foreword. 179

Writings, as well as his prophecies were published by Joh. Amsterdam, preacher in Bremen, in Magdeburg 1552 in octavo"), which is undoubtedly the writing that was published under the title: "Etliche wahrhaftige Weissagungen und vornehme Sprüche M. Luther's, durch Joh. Amsterdam zusammengebracht", in the mentioned year in Magdeburg. However, I cannot say what Luther's comfort writings are contained in it, because I have not seen them myself. In Erasmus Gruber's "Lutherus redivivus", namely in the seventh class, that which Luther wrote to others for consolation has been compiled, which was also done by those who continued such work.

§ LXVI.

The other thing I have to add is that Luther's comforting writings are to be read diligently before others when the soul comes into such a state that it is eager for comfort and in need of it. For there is great power in it to satisfy a troubled mind, and it is clear from it that Luther received a very special measure of grace to comfort others. He always knows how to derive reasons for consolation from the right source, and by leading the afflicted to the Gospel, he vividly presents to them the merciful love of God and His fatherly care for His own, the example of Jesus Christ, whose suffering was far greater and more severe than all that men together could endure, and the divine order according to which we are to enter the kingdom of God through much tribulation. He lays the most powerful and important words of consolation on their hearts, wisely directs his encouragement according to the nature of the persons to whom he writes, everywhere shows his heartfelt compassion, speaks from experience, and thereby reveals a special humility and poverty of spirit. The blessing that such letters of comfort have had is not small. Many hundreds of sorrowful souls have been powerfully lifted up and brought to rest by them. When the pious Hieronymus Weller lists the reasons why Luther's writings should be read diligently, he brings up the following

He also justifiably put these forward: because he had masterfully known how to give good counsel and comfort in all kinds of distress and adversity, had well understood the means against the fiery darts of Satan, and had learned from his own experience how to deal with distressed souls. His own words are these:

Lutherus in erudiendis et confirmandis adflictis mentibus mirus fuit artifex. - Novit enim omnes rationes, quibus sauciata mens ignitis telis diaboli possit sanari, atque illud poetae saepe usurpare solebat: non ignarus mali, miseris succurrere disco. Conflictatus est ipse cum omni fere tentationum genere. Τά παθήματα fuerunt ei μαδήματα*.* Suae ipsum tentationes erudierunt, quomodo adflictas et pavidas mentes erigeret et tractaret (i.e., "Luther had a truly wonderful mastery in the art of instructing and raising up afflicted hearts. He knew all the consolations by which a mind wounded by the poisonous darts of the devil might be healed, and he often used the poet's saying: Knowing well the evil, I learn to come to the aid of other unfortunates? He himself was afflicted by almost every kind of affliction. The πα^ματα (sufferings) were for him μαδήματα (teaching aids). His temptations taught him how to raise and treat afflicted and timid hearts"), in ,,Judicium de doctore Martino Luthero", which is in his "Opera latina" published in 1702, sect. IV, p. 167. Thus, not without reason, Conrad Porta (in "Pastorale Lutheri", Cap. VII, p. 323) wrote: "Before all other scribes and teachers, the man of God, Dr. Martin Luther, has also placed such manifold and rich consolation now and then in his spiritual books and writings, that in the noblest and most difficult cases, teachers and preachers have sufficient instruction, how they are to be taken with consolation, and in addition find marvelous instruction and news, to experience in the same or others.

§ LXVII.

In regard to the fourth main part, of holy baptism, the following writings are found here.

180 Walch's foreword. 181

The first is a "Sermon on Holy Baptism" about the Gospel on the Feast of the Epiphany, Matth. 3:13-17. The opportunity to deliver such a sermon and have it printed was given to the blessed Luther by the Anabaptists, who continued in their fanaticism and caused many disturbances. It consists of three parts. In the first he deals with the essence, in the second with the benefits, and in the third with the right use of holy baptism, and as much as can be gathered not only from the inscription of the first edition and from the preface, but also from the size, he presented each part in a special sermon and thus gave three of them. In particular, he explains the history of the baptism of Christ, refutes the Anabaptists and at the same time the papists, who treated the monastic state as equal to holy baptism. In addition, he shows great zeal against those who had baptism, but made it a cover of shame, and says, among other things: "It does not rhyme with each other to be baptized and to remain in sins. Seckendorf quotes several things from these sermons in "Historia Lutheranismi", lib. ΙΠ, § 43, p. 121. This work first came to light under the title: "Von der heiligen Taufe Predigten Dr. Martin Luthers" zu Wittenberg 1535 in quarto with a preface by Luther. This is the edition that was used for the print in this volume. It is found in von der Hardt's "Autographa Luth. I, p. 316, and in Olearius' Verzeichniß der "Autographa Lutheri", x. 37. Then it was translated into Latin by Johann Freder and appeared under the title: "Homiliae de baptismo D. M. Lutheri" in 1543 in octavo. Thereupon they were added to the German and Latin parts of Luther's writings, namely the Wittenbergische (Thl. IV, p. 336), the Jenaische (Thl. VI, p. 294), the Altenburgische (Thl. VI, p. 435) and the Leipzigische (Thl. XII, p. 330), as well as the tom. VII. viteberg.,p. 344. It is also especially reprinted. This latter has Dr. Rambach procured and such sermons with the inscription: "Des Mannes GOttes Martin Luther lehrreicher Vortrag von der heiligen Taufe", with a preface from the

göttlichen Gültigkeit der Kindertaufe, allhier zu Jena 1723 in Octav herausgegeben. Such edition belongs to the "Auserlesenen kleinen Schriften Lutheri", which Dr. Rambach has gradually published.

Cf. Erl. ed. 1st ed. 16, 43-105. 2nd ed. 19, 103-168.

The other scripture found here is "Ein Sermon vom Sacrament der Taufe" (A Sermon on the Sacrament of Baptism), which is available in German and Latin in the collections in: the Wittenbergische (Thl. VI, p. 131), the Jenaische (Thl. I, p. 186), the Altenburgische (Thl. I, p. 310) and in the Leipzigische (Thl. XXII, p. 139), as well as in tom. I. Viteberg, p. 71, and tom. I. Jenens. p. 336. In some, it is dated in 1518, in others, however, in 1519. Dr. Löscher, in the "Vollständige Reformation-Acten", Vol. II, p. 585, thinks that it is more credible that this sermon belongs to the year 1519.

[The Erl. Ausg., vol. 21, 227-244, citirt 10 German editions from 1519 and 1520. Opp. lat. var. arg. ΠΙ, 394-410.

D. Red.]

In addition, there is a theological "Disputation on the Baptism of the Law, of John and of Christ. In it, Luther asserted a threefold baptism, as the baptism of the law, which was a baptism of the flesh, thereby cleansing the members, the garments and vessels; the baptism of John, which was the baptism of repentance, thus pulling away the curtain of the law and making men eager for the grace of God; and the baptism of Christ, which was a baptism of grace, giving men righteousness and making them new creatures. He thinks that Christ seems to have perfected the baptism of John by means of the added word of promise, and therefore those who had already been baptized by John should have been baptized again with Christ's baptism. If one reads such in this treatise, one must at the same time look at the time when he wrote it. This happened in 1520. Later Luther taught differently about the baptism of John, namely that it was a sacrament and brought forgiveness of sins. Until now, it has only been taught in Latin.

182 Walch's foreword. 183

in tom. tom. I. Jenens., p. 490. But now it has been translated into German by the learned Diaconus Rambach in Halle.

Cf. Opp. lat. var. arg. IV, 341, 342. The Latin original has been retranslated by us. D. Red.

§ I.XVIII.

To these general writings about baptism in general, some special ones concerning baptism are added. Among these are five writings on emergency baptism, namely:

"Luther's and Bugenhagen's concern about the emergency baptism performed by a midwife without water" to the Elector Johann Friedrich and Duke Johann Ernst; the reason for which was that a midwife at Kahla and other places baptized some children without water in the emergency, as she stated, and only said: "I baptize you in the name of the Father, the Son and the Holy Spirit. Such a baptism is declared null and void in this objection; however, it is advised that, since this is probably based on false doctrine and the woman does not have this from herself, an investigation should be made. This objection, which was issued on August 26, 1542, was first reported in the Leipzig Collection ("Supplement", p. 101).

Cf. Erl. ed. 64, 316-318.

This is accompanied by "Four Short Concerns about Emergency Baptism and Foundlings". They are found in the Wittenbergische Theilen (Thl. XII, p. 178), in the Jenaische (Thl. VIII, p. 49), in the Altenburgische (Thl. VIII, p. 46) and in the Leipzigische (Thl. XXII, p. 400). They are dated 1542. They are also found in the "Consil. theolog. Viteberg.", tom. II, p. 110.

Cf. Erl. ed. 64, 318-322.

This is followed by an instruction "How to baptize a person to the Christian faith in a right and understandable way", 1521, which Johann Aurifaber brought into the Eislebische Theile (Thl. I, p. 30), but from which it has been taken out again in the Altenburgische (Thl. I, p. 554) and Leipzigische (Thl. XXII, p. 227).

printed. However, this writing was also specially published before, and as one can see from the title, it was written by Luther at the request of an honest mayor. Among other things, it was printed in quarto in Wittenberg in 1523, which edition is listed in von der Hardt's "Autographa Lutheri", p. 150; but whether it is the first or not, I cannot determine with certainty. In the Eislebische Theilen, this writing was dated 1521.

[Since no other edition of this writing is known than the one of 1523, and since also Luther has omitted many Roman ceremonies, which he had retained in the translation of the Latin baptismal form of 1523, "in order to spare the weak conscience", in the present writing, the Erl. Edition places the writing of the same in the year 1523, between the Germanized Taufbüchlein of 1523 and the improved Taufbüchlein of 1524, in which the Roman ceremonies are also omitted. However, the reasons given by the Erl. However, the reasons given by the Erl. Ausg. are not sufficient and by no means give a full certainty whether this writing was really written after the "Verdeutschtes Taufbüchlein" or not. Luther was already convinced before the writing of the "Verdeutschte Taufbüchlein" of 1523 that these "human additions of industrious masters detract from the glory of baptism", as he himself says in the preface to it, and he could express this conviction in a private writing, such as the present one to the honest mayor, which he did not yet want to do in a public writing in order to prevent misunderstandings, as he himself says: "But to spare the weak consciences, I let it remain almost (completely) so that they do not complain that I want to introduce a new baptism" 2c. Cf. Erl. Ex. 22, 166-168.

D. Red.]

§ LXIX.

In particular, the "Tauf-Büchlein" is to be noted, which is the scripture in the order, which I must now commemorate and of which I must give fair notice. Until now, one had had a Latin baptismal booklet and, according to the regulation contained therein, the baptism was

184 Walch's foreword. 185

performed. Luther soon realized that the service was unreasonable and displeasing to God if it was performed in a language that the common man did not understand. This prompted him to translate the Latin baptismal booklet into German. He took over the work and published the translation under the title "Das Taufbüchlein verdeutscht" in quarto at Wittenberg in 1523. In the "Catalog. bibi. Reimannianae", part. I, p. 428, an edition of the first Germanized Taufbüchlein is also commemorated, which was published in Wittenberg in 1525 in octavo. From von der Hardt's ,,Autographa Lutheri", tom. I, p. 151, it appears that it was printed twice in quarto at Wittenberg in 1523. In the preface, he immediately indicated the reason why he did this with the following words: "Because I see and hear every day how the high, holy, comforting sacrament of baptism is administered to infants with carelessness and little seriousness, not to say with frivolity; which cause, I consider, is also that those who stand by do not understand anything of what is said and done, it seems to me not only useful, but also necessary that it be done in German. Therefore, I have translated it into German, as it was done in Latin before, to baptize in German, so that the patrons and bystanders will be all the more motivated to faith and serious devotion, and the priests who baptize will have to be all the more diligent for the sake of the listeners. He did not change anything in the booklet itself, but arranged his translation in such a way as the Latin copy brought with it, and he did this not without reason. For although he saw that some papal baptismal customs were contained therein, which could well be omitted, he also recognized that the validity and power of baptism, if it were otherwise administered according to the divine institution, would not be diminished thereby, and if he wanted to make a change therein, he could thereby easily give the weak an impulse, so that they might get the idea that he wanted to introduce a new baptism, and did not consider the one that had been administered so far to be correct. He himself mentions this in the aforementioned preface.

§ LXX.

Some time after that, the blessed Luther made a new study of this booklet, and because he could go further with this work than before, he made such a change that he omitted what had previously been in it about blowing, salt, saliva, and chrism, but did not add a new preface. Thus it came out under the title: "Das Tauf-Büchlein verdeutscht, auf's neu zugerichtet". There is no agreement about when this happened. Some think that the first edition of this newly arranged Tauf-Büchlein came to light in 1524. In the Leipzig collection, Thl. XXII, p. 231, it is dated 1524, and since such booklet is printed in the present part according to the Leipzig copy, the said year has also been included here. In the German Jenaische Theilen (Thl. II, p. 241), and Altenburgische (Thl. II, p. 327), it was placed among the writings of 1523, because it was added to the first Germanized Tauf-Büchlein, but the year 1526, in which it was published, was noted. I cannot determine anything certain about this, because I have not seen the first edition myself, nor have I been able to find it; but the latter, that it came out in 1526, seems to be more credible. Another edition, printed in octavo in Wittenberg in 1535, is now known to me. According to this new arrangement, the booklet has gained a great reputation even in our church. It was added to Luther's small catechism along with the TrauBüchlein and was used not only in the Saxon, but also in Brandenburg and Brunswick churches. In the first German edition of the Concordia Book, which appeared in Dresden in 1580, these two books were omitted and some confusion arose about them; However, since such a settlement was subsequently reached that each church was to be left free to either accept the said booklets or to refrain from doing so, the baptismal booklet has been retained by many and has often been added both to

186 Walch's foreword. 187

the symbolic books in general and to the Catechism in particular, as I have already noted above when dealing with the booklet on marriage. It is not surprising that the reformers and those who were secretly on their side did not like it. Luther had left the use of exorcism in the new institution, and that did not suit them. They rejected it and fought against it especially when the disputes about exorcism began, which gave the opportunity that the said booklet was printed and explained again. Among others, Dr. Polycarpus Leyser published it with a Christian explanation in 1590 and dealt with the matter of exorcism. In the following year, Simon Gediccus, then court preacher of Magdeburg, did the same and published it again with the inscription: "Tauf-Büchlein des Herrn Dr. Martini Lutheri, benebenst kurzen Unterricht vom Exorcismo für die einfältigen Pfarrer und Kirchendiener im löblichen Erz-Stift Magdeburg 2c. 1591 in octavo. These and similar editions of the baptismal booklet and the treatise on exorcism were especially prompted by the Anhaltians. For a new baptismal booklet was printed in the principality of Anhalt and brought out with the following inscription: "Taufbüchlein für die Kirchen im Fürstenthum Anhalt, mit Erzählung etlicher hochwichtigen Ursachen, warum der Exorcismus abafft 2c." (Baptismal booklet for the churches in the principality of Anhalt, with an account of several highly important reasons why exorcism was abolished). 1590 in quarto. In it, various passages from Luther's writings have been collected, p. 132 ff., in order to prove that he did not believe in exorcism; however, this cannot be contrasted with what can be found in the little baptismal book edited by Luther. For here it was not a matter of the nature of exorcism per se, but of its maintenance once it had been introduced, and especially in regard to the simple, and the matter had to be judged according to the rules of prudence. Against the hitchhikers, the previously mentioned Dr. Polycarpus Leyser, superintendent at Brunswick, in 1590 raised a concern to save the

Luther's baptismal book, which has been added to Dedekennus' "Consilia", tom. II, p. 167, has been incorporated. Against this, the Anhalt preachers wrote a reply and had it printed under the title: "Thorough Proof that Exorcism at Holy Baptism Contradicts the Most Noble Principal Pieces of the Catechism, in Refutation of the Thoughts of Dr. Polycarpus Leyser, Posed by the Preachers in the Principality of Anhalt", 1691 in quarto, which I include here because it belongs to the history of the baptismal booklet. One can also look up what Seckendorf wrote in "Historia Lutheranismi", lib. I, § 135, p. 232, and Dr. Gregorius Langemack in "Histor. catech.", cap. 3, p. 119 sqq. have noted.

[The Erl. Ausg. 22, 157-166, cites 7 editions from the year 1523. The changed form is given by Erl. Ausg. 22, 290-294, according to an edition of 1527, but it also seems, like the Jena and Altenburg collections, to belong to the year 1526.

D. Red.]

§ LXXI.

The baptismal booklet is followed by a concern and advice to Heinrich Genesius, pastor of Ichtershausen, "How a Jewish woman should be baptized," which is remarkable and deserves to be read. In it, Luther reminds that the Jewess should be diligently instructed beforehand for a while, so that she recognizes what the summa of the Ten Commandments, the Christian faith and the Lord's Prayer is, what baptism consists of, what it is useful for and what it means. As for the public baptism, he added that he would like it to be covered with cloths, like the women in the bath, sitting in a tub in the water, reaching up to the neck, dressed with the bath towel and dipped by the baptist with the head three times into the water with the customary words. He also wanted the tub to be hung with wallpaper and completely covered, like a sweat bath common in houses. Therefore, he believed, the old custom had remained in the church, that after baptism a vest shirt was thrown over the body of the children, since in the beginning of Christianity all Christians were baptized covered with such clothes. At the end

188 Walch's foreword. 189

it says: "From my wasteland. Anno 1530", from which it can be seen that this little writing was written in Coburg, when Luther had to stay there during the Imperial Diet in Augsburg. For this is how he saw this place at that time and called it a wasteland, as can be seen from other letters and writings. This concern is expressed in the Wittenberg (Thl. IX, p. 438), Jena (Thl. V, p. 265), Altenburg (Thl. V, p. 398) and Leipzig (Thl. XXII, p. 371) parts and in Conr. Porta's ,,Pastorale Lutheri", cap. ΧΙΠ, p. 648, according to the Jena edition of 1729. There is also a Latin copy of this concern, which is not yet printed and is in the local library among other letters of Luther. Seckendorf means in ,,Historia Lutheranismi", lib. Π, § 83, p. 219, it is such the original; Christian Schlegel, however, in "Initia reformat. Coburgensis in vita loann. Langeri", p. 120, regards it only as a translation and thus believes that Luther had written this concern in German. The preacher to whom it was addressed is called Genesius in some imprints; in others, however, Genisius according to the Latin original, Gnesius.

[This concern, originally written in Latin, is found in De W. IV, 80. The German text in the collections, which, as noted by Walch. some consider to be the original, De Wette considers it to be a later free adaptation of the Latin original, as is also openly evident from a comparison of the two texts. Since this German text differs completely from the Latin original, we have erroneously added the latter to the former in a literal translation.

D. Red.]

§ LXXII.

For the explanation of the fifth main piece one meets here two writings:

The first is a "Short Exhortation to Confession", which was written by Luther in 1529 and printed in various ways. It is found in the Wittenberg (Thl. VI, p. 90), Altenburg (Thl. VIII, p. 971) and Leipzig (Thl. XXII, p. 3) parts.

[Cf. Erl. Ed. 23, 85-91Z

The other scripture is an "Instruction on how to confess," which appeared in Leipzig in 1519 in quarto and had this inscription: "A short instruction on how to confess, drawn from Dr. Mart. Luther's Wohlmeinung." See von der Hardt in "Autographa Lutheri," tom. IU, p. 22, and Olearius in the "Verzeichniß der Autographa Lutheri," p. 4. Dr. Löscher also commemorates this writing in the "Vollständige Reformation-Acten", vol. Ill, p. 948. According to this edition, it has not only been incorporated into the Leipzig collection of Luther's writings (Supplement, p. 118), but also now into this one. Among other things, Luther reminds us that if one wants to confess, one must first of all put one's trust in the mercy of God before confessing to the preacher, make one's confession before God, make a true and serious resolution to live a better life, and, because it is impossible to remember all one's mortal sins, consider that one has confessed the least part of one's sins after all the diligence that has been expended. Next, he shows how confession is to be arranged according to the order of the Ten Commandments.

Cf. still Wittenb. ed. IV, 135, Jen. Ausg. I, 185, Altenb. Ausg. I, 310. The Erl. Ausg. 21, 244-253, cit. five editions of 1519 and 1520.

§ LXXIII.

Now there are still the writings concerning the sixth main part of the Holy Communion left. One finds here:

"The main part of the eternal and new testament of the reverend sacrament of both form, flesh and blood of Christ, sign and promise, which he has done for us in the same", which is a sermon, which he held in Wittenberg on Maundy Thursday. In the Leipzig Collection (Supplement, p. 23) it was placed under the year 1525, which was also done here. However, I find an edition with the same title as I have given, and this came to light in Wittenberg in 1522 in quarto. Such edition occurs in von der Hardt's ,,Autographa Lutheri^44^ , tom. I, p. 133. Consequently

190 Walch's foreword. 191

Such a sermon was neither preached nor printed for the first time in the year 1525.

(The Erl. Ausg. 22, 38-43 citirt four editions from the year 1522].

Furthermore, the "Vermahnung zürn Sacrament des Leibes und Blutes unsers HErrn" (Exhortation to the Sacrament of the Body and Blood of Our Lord) appears here, which was first published in Wittenberg under this title in 1530 in quarto and was printed again in Nuremberg in 1531 in quarto. S. the immediately now cited von der Hardt in "Autographa Lutheri^44^ , tom. I, p. 266, and tom. II, p. 165, and Olearius in the index of the "Autographa Lutheri", p. 31. Seckendorf in "Hietor. Lutheranismi," lib. II, § 83, p. 217, seems to include it among the writings that Luther produced after he returned from Coburg to Wittenberg. However, it is more likely that he wrote it before that, while he was still at Coburg. In the message "What happened with Dr. Luther and his teachings in 1530", which Joh. Aurifaber added to the Eislebische Theilen (Thl. II, p. 130), and which is also in the Altenburgische (Thl. V, p. 524), it is told, what kind of books Luther wrote in Coburg, and among them such "admonition" is explicitly put. There are also some passages and expressions in it that seem to indicate and confirm this. Luther himself remembers such writing and reports in a dedication of November 28, 1530, which stands before the interpretation of the 191st Psalm and can be read in the V. Theil of this collection, p. 1532, that he had recently sent out an admonition to schools, to obedience, and especially to the reverend Sacrament; from which, however, it does not yet follow that this occurred after his departure from Coburg. He may well have understood the time when he was still in Coburg. It is of this Christian Schlegel in ,,Initia reformat. Coburgensis in vita loann. Langeri", p. 124. The first edition of this writing was followed by several others. It was not only printed in quarto in Nuremberg in 1530, but also in our times, namely in 1723 here in octavo, which latter edition Dr. Rambach provided and published under the title: "Des

Martini Lutheri ernstliche Vermahnung zum heiligen Abendmahl, sammt einem Extract aus einem Sermon von würdiger Empfahung des Sacraments" (Martini Luther's serious admonition on Holy Communion, together with an extract from a sermon on the worthy reception of the sacrament), also with a preface on the reasons why many abstain from Holy Communion. This edition can be found under "Luther's Auserlesene kleine Schriften", which Rambach published. It is no less included in the parts of Luther's writings, in the Wittenbergische (Thl. IV, p. 394), Jenaische (Thl. V, p. 184), Altenburgische (Thl. V, p. 318) and Leipzigische (Thl. XX, p. 248).

The Erl. ed. 23, 162-207, cit. six editions from 1530-1540.

§ LXXIV.

The following writings concern the use of Holy Communion under both forms:

1. "Instruction and proof that the evangelical doctrine is to be confessed with mouth and deed and that the reception of the sacrament under both forms is not to be omitted out of fear of man", which is a letter that Luther wrote to Count Albrecht of Mansfeld on June 3, 1523 and for which he was given this opportunity. The said count had a good friend who was inclined to the Protestant doctrine, but who had reservations about accepting it in such a way that he outwardly professed it, and especially about receiving the Lord's Supper in both forms. The count opened this to Luther at Torgau and asked him to write an essay in which he would thoroughly explain from the Scriptures that our Christian doctrine is not only right, but also to be publicly confessed with the mouth and proven by deed. Luther did this in the above-mentioned letter, which is found in the German parts of his writings, namely in the Wittenbergische (Thl. IX, p. 235), Eislebische (Thl. I, p. 139), in the Altenburgische (Thl. II, p. 274 and III, p. 770), where this letter was accidentally printed twice, and in the Leipzigische (Thl. XVIII, p. 403).

Cf. Erl. ed. 53, 167-172. De W. II, 341-346.

192 Walch's foreword. 193

2. Letter to Dr. Johann Rühel, "that the use of both forms in Holy Communion is not to be omitted for any reason," in which he shows that those who know that Christ instituted Holy Communion under both forms may not use it under one form for the sake of their masters, March 2, 1528. It should be noted that this letter is also found twice in the Altenburg parts, as, Thl. IV, p. 410, and VIII, p. 971. In the last place, it has been noted on the margin that it was taken from the Eislebische Theilen. There it is found in Part II, p. 5, and on the margin it is stated as if it had not been printed before, which, however, has no reason. For it is in the Wittenberg collection (Thl. IX, p. 271) as well as in the Jena collection (Thl. IV, p. 363). After the time, this letter has come into the Leipzigische Theile (Thl. XXII, p. 335).

Cf. Erl. ed. 53, 437. 438. De W. IV, 286 f.

3. "Admonition to remain with the reception of the two forms of the sacrament despite the violence", to the mayor and the judges of Frauenstein, March 17, 1531, after they should be forced by their authorities to enjoy it under one form.

Cf. Erl. ed. 54, 219-121. De W. IV, 231 f.

4. Instruction and exhortation "To the Christians at N. near Freiberg to persevere in the confession of the sacrament under both forms", June 27, 1531. This letter and the one immediately preceding it are included in the Wittenbergische Theilen (Thl. IX, pp. 465. 466), the Jenaische (Thl. V, p. 356 ff.], the Altenburgische (Thl. V, p. 569. 589) and the Leipzigische (Thl. XX, p. 351).

Cf. Erl. ed. 238. 239. De W. IV, 267 f.

5. "To the Christians of Halle, Exhortation Concerning the Forbidden Lord's Supper under Both Forms," April 26, 1528, who were also to be forced to partake of the Lord's Supper under only one form, since they had recognized that it must be under both forms.

For this reason, Luther admonishes them here not to act against their knowledge. This refers to what had already occurred and been noted by the murdered Lutheran preacher at Halle, who had begun to distribute the Lord's Supper under both forms. This writing is also found in the Wittenbergische Theilen (Thl. IX, p. 246), Jenaische (Thl. Ill, p. 475), Altenburgische (Thl. Ill, p. 892) and Leipzigische (Thl. XIX, p. 576).

Cf. Erl. ed. 53, 445. 446. De W. Ill, 305 f.

6. Letter to Martin Lodinger at Gastein, "That the consumption of both species in the Lord's Supper obligates the conscience," dated August 27, 1532, which is Lodinger, who had been in the archbishopric of Salzburg and, as it seems, had been a member of the council at Gastein; but since he had recognized the evangelical truth and had wanted to counsel his conscience, he had left the country. In the meantime, he wrote letters of consolation to his Salzburg compatriots, and thereby sought to promote the salutary knowledge among them and to strengthen them in the good. They were published for the first time in 1559 under the title: "Zwo Trostschriften, welche der pme, christliche und treue Diener GOttes, Martin Lodinger, an seine verfolgten Brüder und Landsleute kürzlich vor seinem seligen Ende geschrieben hat" ("Two letters of consolation, which the pious, Christian and faithful servant of God, Martin Lodinger, wrote to his persecuted brothers and compatriots recently before his blessed end") and were reissued in Leipzig in 1624, likewise in Ulm in 1686 with a preface by Dr. Elias Veiel and finally in Nuremberg in 1733 with Dr. Zeltner's preface. To this Lodinger Luther wrote the mentioned letter and recently presented to him that he could not take the Lord's Supper under one form with a good conscience, because he himself knew and recognized that such use was wrong. It would be better for him to abstain from the sacrament altogether and to make do with spiritual enjoyment. If he wanted to receive it bodily, but the authorities did not want him to do so, he would have to leave the country. In addition to the two prefaces by Dr. Veiel and Dr. Zeltner, which made them Lodinger's comforting writings, one can read what Schelhorn wrote in ,,Commentatio de religionis evan- gelicae in provincia Salisburgensi ortu, pro-

194 Walch's foreword. 195

gressu et fatis", p. 35 sq., has noted. This letter of Luther's has always been included in the various editions of Lodinger's consolation writings, and has also been printed in Prof. Kapp's "Nachlese nützlicher Reformations-Urkunden", Thl. IV, p. 667, and in the Leipzigische Theile (Supplement, p. 70), since it had not previously been in any collection of Luther's writings.

(Erl. ed. 54, 325. De W. IV, 396.]

7. Letter to Mag. Wolfgang, pastor at Weissenfels, "Daß bloß Eine Gestalt des Sacraments nicht ohne Sünde genossen werden kann," 1542, which has been reprinted here from the Leipzig Collection (also in the Supplement, p. 102).

Cf. Erl. ed. 56, 5. 6. De W. V, 428.

§ LXXV.

The following are Luther's answers and opinions to various questions concerning the sacrament of Holy Communion. The following are Luther's answers and opinions on various questions concerning the sacrament of Holy Communion.

First, one finds here a letter to a good friend, "That one should not abstain from Holy Communion because of a pending lawsuit. Luther admonishes him not to abstain from Holy Communion because of the case he has, but to leave it to the authorities, but to forgive for himself the one who has done wrong. Luther wrote such a letter on April 14, 1540, and Dr. Georg Mylius not only sent it to print, but also wrote an epistle to a mayor, as the son of the one to whom it was addressed, and testified his respect for such a letter under October 26, 1594. Both letters were brought by Joh. Christfried Sagittarius into the Altenburgische Theile of Luther's writings (Thl. X, p. 1). He took them from Dedekennus' "Consilia", tom. I, part. 2, p. 359. From these they came into the Leipzig (Thl. XXII, p. 390) parts.

Cf. Erl. ed. 55, 278. 279. De W. V, 278 f.

Immediately after this, one encounters two concerns regarding home and private communion.

The first was given to Wolfgang Brauer, pastor of Jessen, on December 30, 1536, and contains the answer to the question of whether a householder in such places where Holy Communion is not administered according to Christ's institution can administer it to himself and his family at home. Luther held that this was not possible, because it would cause great confusion, division, and trouble; for the sacrament is a manifest confession and therefore must have manifest ministers; if one could not receive the sacrament from church ministers, then one must keep to the Word in faith. A householder could well teach his own and was bound to do so, because God commanded such; but he had no power and authority to administer a sacrament. This objection has been reprinted here from the "Supplement" of the Leipzig Collection, p. 80.

Cf. Erl. ed. 55, 160. 161. De W. V, 38 f.

The other letter concerns the actual private communion "Whether one may have the sacrament of both forms served secretly at home?" and was written for the above-mentioned sister of Hieronymus Weller on March 7, 1535. When she had informed Luther that she was eager to partake of the Lord's Supper in both forms and would therefore like to know whether she could have it served to her at home and in secret, he replied that this was not advisable, since the partaking of this sacrament should be a public and common confession. This concern or letter is found in the Wittenbergische Theilen (Thl. XII, p. 270), in the Jenaische (Thl. VI, p. 342), in the Altenburgische (Thl. VI, p. 468), in the Leipzigische (Thl. XXI, p. 84).

Cf. Erl. ed. 55, 91. 92. De W. IV, 596 f.

Furthermore, there is an "Instruction on the Sacrament of the Two Forms and Whether the Same is to be Received with Hands" to Duke John Frederick of Saxony.

196 Walch's foreword. 197

Luther thought that it would be best if Duke John Frederick could partake of the Lord's Supper in both forms; but if those who were present were not sufficiently instructed in this and could be offended by it, he should give in to their weakness and thus take the Lord's Supper in one form. But just as Luther allows the latter only under certain conditions, so he later saw the matter more precisely and correctly, but after such insight he considered the use of Holy Communion under one form to be unjust. This can be seen from his other writings, some of which have already been mentioned. He wrote this on March 18, 1522, and it is known that he grew and increased in his insight over the years. Seckendorf in "Historia Lutheranismi", lib. I, § 121, p. 198, gave this letter in Latin, but omitted the beginning and the end. However, it has been printed in German in the Leipzig parts of Luther's writings (Supplement, p. 31).

Cf. Erl. ed. 53, 118. 119. De W. II, 154 f.

Of the same content is the "Answer to Five Questions Concerning the Consumption of Holy Communion," which Luther gave to a princely confessor at the Imperial Diet of Augsburg in 1530 at his best request. In his answer, the latter held that it was better for someone to abstain from the Lord's Supper than to partake of it only in one form. This answer is found in the Wittenbergische Theilen (Thl. IX, p. 437), in the Jenaische (Thl. V, p. 264), in the Altenburgische (Thl. V, p. 397), in the Leipzigische (Thl. XX, p. 265).

[The German text found in these collections is a free adaptation of the Latin original. The latter has been translated by Aurif, Epist. tom. III, p. 42, and in various variations Coelestin, tom. III, p. 41. We have compared the translation anew with the Latin original, corrected the inaccuracies and added the missing passages. Cf. De W. IV, 159 f.

D. Red.]

§ LXXVI.

How it should be done at the administration of the Holy Communion, I still have three writings to touch upon, which have been given their place in this volume.

The first is: "Eine Weise, christliche Messe zu halten und zum Tisch GOttes zu gehen" ("A Way of Saying Christian Mass and Going to the Table of God"), which Luther prepared in Latin for the church in Wittenberg and had published in quarto and octavo in 1523 with the title: "Formula missae et communionis pro ecclesia Vitebergensi". See von der Hardt's ,,Au- tographa Luth.", tom. I, p. 154, and Olearius' list of the "Autographa Luth.", p. 20. He addressed it to Nicolaus Hausmann, preacher at Zwickau, and called him a bishop, because the latter had demanded of him that he should issue such a writing and show how one should keep Christian and right mass and go to God's table, which Luther himself reports at the beginning of this writing. When it was finished, he sent it to him together with a letter. This letter, which Aurif., Epist., tom. Π, p. 169, was written on the day of Barbarä or the 4th of December 1523. It reads: Mitto ad te, optime Nicolae frater, formulam missae, quam praestare potui, brevem et facilem libellum (i.e.: "I send you here, my dearest Nicolaus, the form of the Mass, a booklet as short and easy as I have been able to make it"). Before that, however, he had also written to him and informed him that he would take this writing under his pen. Cf. Aurif, Epist. tom. II, p. 169, where he thus writes: Optime Nicolae, fiet propediem, ut missae rationem pro nostra ecclesia ordinemus, tum e forma ista petere potes et tu, quidquid placuerit (i.e., "My dearest Nicolaus! it shall happen every day that we establish a way of saying Mass for our Church; then you too can take from this form what you like"). This original edition has been added to the Latin Wittenbergische (tom. II, p. 381) and Jenaische Theilen (tom. II, p. 556) of Luther's writings. From the Latin language it has been translated by Paul Speratus *) into German.

*Paul Speratus was a Swabian of nobility, otherwise called Spretter, who studied in Paris and on the Italian universities.

198 Walch's foreword. 199

At the same time, he wrote a memorable letter to the Christian congregation of the noble city of Jgau in Moravia. In it, he remembers that he preached the gospel in Jgau, that he traveled eleven times with great expense, effort, and danger there and there, that he was imprisoned in Olomouc without being interrogated until the twelfth week, and that he otherwise had to endure much hardship with the confessors of the gospel, at the same time stating how Luther instructed him to translate this writing into German and to dedicate it to those in Jgau. Such a translation was printed twice in quarto at Wittenberg in 1524, of which one edition has this title: "A Way to Keep Christian Mass and to Go to the Table of God. Martinus Luther", the other one: "The way of the mass and enjoying the reverend sacrament for the Christian community in German. Dr. Mart. Luther." But both editions do not agree with each other. For just as the latter, which I have now cited, does not contain Speratu's inscription, which, on the other hand, is preprinted in the former, so also in the Scripture itself, if one holds both editions against each other, one will perceive such a difference, which concerns not only the words and expressions, but also the things. Where this comes from, I have not yet been able to find and recognize the actual reason. This much is probably credible, that only one German translation was made and that a change was made in it during the repeated printing, whether this was done by Luther himself or by Speratus. Both of these

But he came to the realization of the evangelical truth. Among other things, he preached against the papacy in Vienna in 1522, then recited the word of God for two years in Jglau and was put in a tower, where he was fed with water and bread for twelve weeks. After his liberation he went to Wittenberg and after Luther recommended him to Prussia, he became court preacher, and subsequently Pamesan bishop. He died in 1554. A report on him and his zeal for the Protestant doctrine and its spread is given by Cyriac Spangenberg in the "Adel-Spiegel", Thl. II, p. 94; Christ. Hartknoch in the "Preußische KirchenHistorie" p. 280; Bernhard Raupach in the "Evangelisches Oesterreich", p. 11; Johann Caspar Wetzet in the "Historische Lebens-Beschreibung der berühmtesten LiederDichter", Thl. Ill, p. 244.

The Wittenberg editions of 1524 are also commemorated in Olearius' Verzeichniß der ,,Autographa Lutheri", p. 21. In the meantime, the German translation must not have appeared for the first time in 1524, because there is an edition that was printed in 1523 in Quart in Wittenberg. I find this edition in von der Hardt's ,,Autographa Lutheri^44^ , tom. HI, p. 85, and in the ,,Catalog. biblioth. Mayerianae", p. 749, to

led. It has the same inscription as the one published in Wittenberg in 1524: "Die Weise der Meß und Genießung des hochwürdigen Sacraments, für die christliche Gemeine verdeutscht. Dr. M. Luther." It did not remain with the special editions, but one has this writing also into the Latin [[Viteberg. tom. II, p. 381]{.underline} and Ienens. tom. Π, p. 556) and German parts, as, in the Wittenbergische (Thl. VII, p. 391), Jenaische (Thl. Ill, p. 333), Altenburgische (Thl. Ill, p. 460, where the year 1524 was noted in the title and the year 1525 at the end, which is an oversight) and Leipzig (Thl. XXII, p. 232), although the imprint that one finds in these now named German parts also differs from the previously mentioned special editions in that it has various additions and some things are expressed differently, of which I cannot say the cause. Among other things, it is noted in the margin of the Jena Collection that this booklet was published by Luther in 1523 and then translated by Speratus with his knowledge and will, but now in several places it has been newly prepared and corrected, which then indicates that one or the other change was made in this writing when it was incorporated into the collections. The imprint found in the same has also been retained here. The content of this writing is presented by Seckendorf in ,,Histor. Luth.", lib. Π, § 20, p. 52. After Luther published the booklet called "Deutsche Messe und Ordnung des Gottesdiensts" (German Mass and Order of Divine Service), it was considered an appendix to it and was added to the German collections at the same time; here, however, they are separated from each other and the "Deutsche Messe" has been especially included above (p. 226).

200 Foreword by Walch. 201

The Erlangen edition reproduces the Latin text of the original of 1523, Opp. lat. var. arg. VII, 1-20. According to this, Speratus' translation has been corrected in the present edition. D. Red.

§ LXXVII.

The other writing concerning the administration of Holy Communion, how it should be done, is a "Form of a German Preface before the Lord's Supper. Luther wrote it on March 26, 1525 for Nicolaus Hausmann, pastor of Zwickau, and sent it to him together with a short Latin letter. It is found in Aurif, Epist. tom. II, p. 277. It has been incorporated into all German parts of Luther's writings, as the Wittenberg (Thl. IX, p. 459), Jena (Thl. V, p. 356), Eisleb (Thl. I, p. 272),*) Altenburg (it has been printed twice here by mistake, as, in Theil III, p. 517, and in Theil V, p. 567) and Leipzig (Thl. XXII, p. 247).

The short Latin letter to which this form was attached, and which was omitted in the translation of the aforementioned collections, has been added again in this revised edition according to a new translation. - Cf. Erl. Ed. 53, 285. 286. De W. II, 636 f.

This is followed by a letter to Lazarus Spengler, "When and how often the parish priests should celebrate Holy Communion," dated August 15, 1528. Spengler had written to Luther and asked how the abolition of the mass should be handled, which had undoubtedly been ordered by his masters at Nuremberg. For although the papal mass in Nuremberg had already been abolished in 1524 and a great dispute had arisen with the Bamberg bishop Wigand, there might still be some irregularities that one would like to get rid of.

*) Here it is indicated in the margin that this writing had not been printed before, but this has no reason, since, as I have now noted, it was already in the Wittenberg and Jena parts before it came into the Eislebische.

and therefore asked Luther for advice, which he gave in the letter mentioned above. This letter is to be found not only in the parts of the writings of Luther, as, in the Wittenbergischen (Thl. IX, p. 282), the Jenaischen (Thl. IV, p. 388), the Altenburgischen (Thl. IV, p. 443) and Leipzigischen (Thl. XXII, p. 338), but also in Urban Gottlieb Haußdorf's "Lebens-Beschreibung Lazarus Spengler's", p. 149.

Cf. Erl. ed. 54, 30-34. De W. Ill, 367-370.

[Finally, we have added a short "Disputation on the Mass", which is found in the 1530 edition of the "Propositiones a M. Luthero subinde disputatae" after the disputation on baptism and which the Erl. Ed. (Opp. lat. var. arg., tom. IV, p. 343) has brought in a note after the same disputation. She states that in the Latin edition of Luther's disputations from 1538, which she compared according to a copy in the parish library at Schwabach, the title of this writing was at the end of a page: Disputatio circularis ad futuram sextam Feriam, and in the lower corner of this page as the first word of the next page Missae had been indicated, while the whole writing had been missing on the following page. In any case, this is due to an oversight of the printer. According to this, this scripture is also missing in all editions of Luther's writings.

D. Red.]

§ LXXVIII.

This is the message that I wanted to give of the writings contained in this tenth volume. If one or the other should not be completely satisfied with the collection of these that has been done here and with its arrangement, and should point out that on the one hand various things have been left out that could justifiably be included among the catechetical writings, while on the other hand some things have been included that do not really belong there, I do not want to assert against such objections that this collection is perfectly correct in all respects and that there is therefore nothing at all wrong with it.

202 Walch's foreword. 203

It would be a rashness and audacity, if I wanted to imagine and recognize such a thing. But one will also consider here that, because Luther's writings are not only many, but also partly of such a nature that they can be counted to this or that class, they should not always be put into the most exact order and such a special division should be made of them that corresponds to everyone's idea of them. I have already noted above that the catechetical writings have been considered here not only according to their form, but also according to their content. There has been no lack of famous theologians of our church who, in their writings about Luther's Catechism, have presented and dealt with such matters that are not the most necessary for salvation, nor do they belong to the simple and children, and therefore it will not be so absolutely wrong that some of Luther's writings are to be considered as the most important,

which are of such a nature, among the catechetical ones. If one thinks that others could have been added, I do not want to contradict this and only add that, if such had happened, the volume would have become somewhat too strong. They are hereafter of such a nature that they could well have had their place under another class. Otherwise, the content of a scripture is put in front of it, which has not been done here, mainly because most of them are very short and arranged in such a way that one can already recognize their content from the title. I praise the name of the Lord that he has granted grace and power from above for the publication of this part, and I humbly ask him, according to his mercy, to make the precious truths, which are presented therein in a simple and thorough manner, alive and strong in many souls for his glory and for their eternal salvation for the sake of Jesus Christ. Amen.

Jena, January 25, 1744.

Joh. Georg Walch.

Table of Contents.

Column

The Small Catechism for Common Pastors and Preachers, with D. Luther's Preface 1

The Large Catechism, with Luther's Prefaces 24

The remaining catechetical writings of Luther arranged according to the six main pieces:

I. Main part.

A. Of the ten commandments in general.

Short Form to Consider the Ten Commandments, Faith and Our Father, with Luther's Prefaces 148

B. Of the ten commandments in particular.

First bid.

1. the same interpretation at all 176
2. of God's essence, will and attributes.... 176

Of the three persons in the divine being:

Two Disputations of the Unity of the Divine Being and the Difference > of the Persons in the Godhead 176

Another Theological Disputation on the Mystery of the Holy Trinity, on the Incarnation of the Son, on the Law 2c.... 186 4. about the forbidden idolatry:

a. Of worship and veneration of the saints 192 b. Of images in the > church, whether to abolish them: > > To Mr. Ludwig, Count of Stolberg, whether to abolish the pictures in > the churches.... 194 > > c. On the performance of papal ceremonies: To Christoph Jörger, > Bedenken, ob ein Christ, welcher göttlicher Lehre berichtet ist, bei > abgöttischem Gottesdienst ohne Verletzung seines Gewissens sein möge? > 196 Concerns whether a Christian with a good conscience can be at a > papal bishop's coronation? 196

5. of true worship:

a. At all 198

b. From the fear of God:

Sermon on the fear of God 198

Column

c. Of the love for GOD. 202

d. From trust in God:

Sermon of spanking GOd, according to instruction of the first > commandment 202

e. Of obedience to GOD. 210

Second Commandment.

1. the same statement at all 210
2. from hypocrisy and pharisaic hypocrisy 210
3. of true piety and holiness 210
4. praise of God 210
5. thankfulness and ingratitude for God's gifts 212

Third Commandment.

1. the same statement at all 212
2. sanctification of the sabbath 212
3. from contempt of divine word:

Dr. Luther's Mention, Warning, and Reminder, together with Nic. von > Amsdorf's Short

Preface 212

4 Hearing the divine word 216

8 From the attitude of the divine word 216

6 The Word of God and the Holy Scriptures 216

7. of the power and fruit of the word of god.... 216
8. how to read and guard the scriptures with benefit:

Letter to Georg Spalatin, as one can read in the

Scripture should study 218

9. of the outward worship:

Of the order of worship in the congregation 220 > > German Mass and Order of Service 226 > > Admonition to the Christians in Liefland from the

external worship and harmony 288

Fourth Commandment.

1. the interpretation of the same at all.... The interpretation of the same in general. 264 2:

a. Of ecclesiastical and secular regiment: instruction that > ecclesiastical and secular regiment should be well distinguished 2c. > 264 To the Christian nobility of the German nation, on the improvement > of the Christian state, with the letter to L. Nie. v. Amsdorf 266

206 Table of contents 207

Column

b. Whether one should judge and pass judgment according to Mosaic or > imperial law: > > Duke John Frederick of Saxony's letter to D. M. Luther concerning > this controversial question, together with Luther's and > Melanchthon's concerns about it 352

3. the duty of subjects to the authorities:

a. In general:

A faithful admonition to all Christians to beware of sedition and > indignation 360 > > To the Protestants of Goslar on their

Letter of apology 374

b. How worthy one owes obedience to the authorities: > > About secular authorities, how far one owes them obedience 374

4. the duties of parents towards their children: the sermon that children should be kept in school.

Shall . 416

To the city councils of all German cities to establish and maintain > Christian schools 458

Fifth Commandment.

1. the interpretation of the same in general 486
2. from all kinds of sins against this commandment:

a. Of courting and elevation above others.... 486

b. Of anger, impatience and self-revenge 486

3. of the virtues according to this commandment:

a. Of humility towards one's neighbor 486 b. Of meekness, patience, > love of enemies

and reconciliation 488

c. Of compassionate love, help, and mercy toward one's neighbor 488 > > d. From Christian unity, unity of the

Sense and mind 488

4. about the state of war and soldiers:

Whether men of war can also be in a blessed state 488

5. of the resistance, if the evangelicals were to be overrun with war for the sake of the gospel:

a. Letter to Elector John of Saxony, concerning the counter-defense; > with Phil. Melanchthon's and Joh. Bugenhagen, Pommer's, prefaces 532 > > b. Concerns to the Chancellor Dr. Gregor Brück, of the opposition 548 > > c. Letter to Elector John of Saxony concerning the counter-defense > 552 > > d. Scripture to Joh. Lübeck, pastor in Cotbus, of the opposition: 554

e. Luther's Answer from theCounterforce 558

f. Of Several Scholars of Law at Wittenberg Mei

The question of whether one should resist a judge who is acting > unlawfully? 558 > > g. Dr. Luther's, Dr. Jonas's, Melanchthon's, Spalatin's, and > other theologians' concerns about the jurists' lessons on countering > 562 > > h. Third Concerns of the Theologians at Wittenberg about the > Counter-Intelligence 562 > > i. Fourth Concerns of the Theologians at Wittenberg about the > Opposition 566

Column

k. Letter to a citizen of Nuremberg: Whether one can enter into an > alliance against the Emperor's unjust authorities with a clear > conscience 2c. 568 > > l. Letter to L. Spengler on whether to resist the emperor 570

m. Rathschlag D. Luther's, Melanchthon's and

Bugenhagen's, whether a prince may protect his subjects against the > emperor's or other princes' persecution for the sake of faith with > war? 572

n. Several conclusions of D. Luther's, in public

Disputation defended 576

o. Disputation on the words of Christ: Go and sell all that you have > and give it to the poor 576 > > p. Dr. Luther's, Justus Jonas', and Philipp Melanchthon's Concerns > of Countering 586

Sixth Commandment.

1. the interpretation of the same in general 588
2. the conjugal life or marriage:

a. Sermon on the state of marriage from Hebr. 13, 4 588

b. Sermon on the conjugal life 598

c. Sermon on the conjugal state of the

Gospel on the 2nd Sunday after Epiphany, 1519 630

d. The foregoing sermon about the conjugal

Stande, verändert und corrigirt durch D.

Martin Luther, Augustinian at Wittenberg... 638

e. Predigt von dem Ehestände, gehalten zu Wittenberg 1525, mit Dr. > Buchholzer's Zuschrift 644 > > f. Two letters to Michael Stiefel from his marriage 672 > > g. Brief concern as to whether one owes it to his poor friendship to > abstain from the marriage state 674 > > h. A Christian letter to Wolfgang Reißenbusch, the Right Doctor and > Preceptor at Lichtenberg, Order of St. Anthony, to enter into > matrimony 674 > > i. Letter and Christian Admonition to the Cardinal and Elector > Albrecht of Mainz to Enter into Matrimony 678 > > k. Two letters to D. Joh. Rühel, concerning the above letter to the > Elector at Mainz 682

3. of the sins and vices against the sixth

Bid:

a. Serious admonition and warning to the students of Wittenberg to > beware of bacon whores 686 > > b. Letter to Elector John of Saxony concerning the punishment of an > adulterer 688 > > c. Concerns to a pastor in a

The first is a case of marriage, when one's wife has been kidnapped 688 4:

a. Concerns about a marriage engagement, to Georg Spalatin 690 > > b. Letter to Stenzel Goldschmidt concerning his son's marriage > engagement 692

208 Index 209

Column

c. To the members of the Consistory at Wittenberg, why their verdict > on the secret marriage could not be accepted 694 d. Presentation to > Elector Johann Friedrich

Against the secret engagements 700

e. Concerns whether the Che with the deceased wife's sister is > permissible? To Leonhard Beyer, pastor at Zwickau 704 > > f. Letter to Johann von Schleinitz at Janshausen, concerning a > marriage with a godfather 706 > > g. Letter to a noble convent virgin engaged to a burgher's son 708 > > h. Concerns and judgment, if one party withdraws after the > engagement, to Wolfg. Fues, pastor at Colditz . 710 > > i. Concerns about whether a forced marriage is valid 710 k. That > parents do not force children to marry > > and that the children should not become engaged without their > parents' will; with a short note to Hans Schott, Ritter 2c 712 > > l. Letter to Anton Rudolph, Weinmeister at Weimar, for preservation > of his father's consent to his son's marriage 720

5. the commencement of marriage:

a. Traubüchlein for the simple pastors, with the same preface 720 > > b. Four letters of invitation from Luther to his wedding 726

c. Marriage certificate for Johann Aureus 730

6. of all kinds of marriage and marriage cases in the conduct of the marriage state itself:

a. Consolation for pious, godly women who have been unjustly > afflicted with children's needs 730 > > b. Reminder to Stephan Rodt, town clerk in Zwickau, how he should > meet his wife in her unreasonable behavior 734 > > c. Several open emergency letters in the matter of Wolf Hornung > against his wife 736 > > d. Luther's and other theologians' concerns at Wittenberg in a > desertion marriage case 744 > > e. Luther's and Melanchthon's. other concerns in a desertion > marriage case 744 > > f. Citation to Brosius Heinrich von Dittersdorf, in a marriage suit > 746 > > g. Letter to the council and parish priest at Domitsch, concerning a > divorce 748 > > h. Answer to Landgrave Philip of Hesse about his bigamy 748

7. of various marriage and matrimonial cases in all kinds of unnamed cases:

a. Of matrimonial matters 754 > > b. Defense of a marital union with the sister daughter 808 > > c. Concerns to Johann Weißbach about a marriage case 812 > > d. Concerns as to what attitude should be taken towards young N. and > his father in the matrimonial matter 812 > > e. Letter to Joseph Levin Metzsch concerning a marriage in the third > generation 814

f. Reply and report on a matrimonial case 814

g. Letter to Elector Johann Friedrich of Saxony requesting mitigation > of a severe legal judgment 816

Column

h. Letter to Count Albrecht zu Mansfeld in matrimonial matters 818 > > i. Advice and Concerns to a Pious Man on How to Behave Towards his > Slept-in Bride 818 > > k. Letter to Gabriel Zwilling, pastor at Torgau, in a matrimonial > matter 820

I. Letter of comfort to Prince Wolf of Anhalt 820

m. Letter to one of nobility regarding engagement of his son.... 822

Seventh Commandment.

1. the interpretation of the same at all 824
2. justice in trade and change 824
3. fraud and overcharging in commerce

and change, especially interest and usury:

Great sermon of usury 824

Little sermon of usury 856

To the parish priests, Against the usury to preach.... 860 > > Concerns to the Chancellor Gregor Brück, from the interest purchase > 912

From purchase act and usury 914

Eighth Commandment.

1. the interpretation of the same at all 938
2. from the shameful vice of slander:

Sermon against the vice of slander... 938

Ninth Commandment.

1. the interpretation of the same at all 952

2 Of Avarice, Belly Care and Mammon Service 952

3. almsgiving and generous charity:

Order of a common box of the congregation at Leißnig; with Luther's > preface, how the spiritual goods are to be handled 954

Tenth Commandment.

1. the interpretation of the same at all 976
2. from the evil desire for earthly things:

Sermon of the abandonment of all things 976

II. Main part.

Of the three articles of the Christian faith in general.

Interpretation of the Christian faith, preached at Schmalkalden 982

The three Symbola or confessions of faith

Christ, used with one accord in the Church 992

B. Of the articles of the Christian faith in particular.

First article. From the creation.

From the angels:

A sermon by the angels, preached on the Gospel on the Feast of > Michaelmas, Matth.

18, 1-12 1020

Three sermons of good and evil angels:

The first sermon, on the Gospel Matth. 18, 1-12 1036

210 Table of contents 211

Column

The second sermon, on this very Gospel 1044 > > The third sermon, on the above Gospel 1058 Sermon on the Feast of the > Holy Angels 1066 The foregoing sermon according to the Wolfenbüttel

Manuscript 1082

Second article. About the redemption.

1. from the same in general:

A Sermon on the Second Article of the Christian Faith of JEsu Christo, > Preached at the Court of Torgau 1088

2. from Jesus Christo at all..... 1138
3. of the different names of Jesus Christ 1138 4. of the personal union of the two natures in Christo:

Theological disputation that in Christ the divine and human natures > are united in such a way that Christ is only one person 1140

5. of the threefold ministry of Christ:

a. Ever 1146

b. From the high priestly mediation

Christ 1146

c. Of the royal office and kingdom of Jesus Christ: > > Sermon on the Kingdom of Christ, on Mich. 5, 1. > > I. Text according to the first printings 1148 > > II. text according to the Jena edition.... 1156 d. Of the prophetic > ministry of Christ: > > aa. Of the doctrine of the Lord Jesus 1166 bb. Of the miraculous works > of the Lord Christ 1166

6. of the state of humiliation of the Lord Christ:

a. Of the conception of Jesus 1168

b. Of the person of the Virgin Mary 1168 c. Of the Incarnation and > Birth of the

Lord Christi:

Theological disputation on the question: Whether the sentence: "The > Word became flesh" is true in philosophy 1168 d. About the > genealogical register of the Lord

Christ 1174

e. Of Christ's Submission to the Law and Obedience 1174

f. From the baptism of Christ 1174

g. Of the Temptation of the Lord Christ 1174

h. Of the suffering and death of Christ 1174

i. From the burial of Christ 1176

k. How to rightly contemplate the suffering of Christ

should:

Two sermons from the Passion of Christ 1176

l. That one should not be angry with Christ... 1192 7. About the state of Christ's exaltation:

a. From Christ's Ascent to Hell 1192

b. From the resurrection of Christ 1192

c. From the benefit, fruit and consolation of the up

first resurrection of Christ 1194

d. Of Christ's Revelation After His Resurrection 1194

e. From Ascension 1194

f. From the Second Coming of the Lord to Judgment 1194

g. Of the Last Judgment and this World

End 1194

Column

8. about the life of Jesus as our example: a. About the humility of Jesus 1194

b. From following Christ 1194

Third article. About sanctification.

1. of the Holy Spirit in general 1196
2. the ministry of the Holy Spirit:

a. Ever 1196

b. From the Magisterium of the Holy Spirit 1196

c. Of the Penal Office of the Holy Spirit 1196

3. from unbelief 1196
4. from the sin against the Holy Spirit:

Sermon on the sin against the Holy Spirit 1198

5. from the natural misery and ruin 1210
6. of reason and natural light 1210
7. free will and its incapacity 1210
8. of the love of god against fallen man 1210

9 The Divine Calling of Men through the Law and the Gospel 1210

Sermon on the Spiritual Understanding of the Law 1212

Sermon from the Gospel 1216

10 Of the divine calling to men through the ministry of preaching 1220

11. of true repentance:

Sermon on repentance, 1517 1220

A Sermon on the Sacrament of Penance, with a Letter to Margaret, > Duchess of Brunswick, 1518 1230

12. of the true faith in the Son of God:

Of two kinds of men, how they should keep the faith, and what it is > 1244

13. examples of a right faith:

a. Ever 1254

b. Particularity 1254

14. of justification before God:

a. By faith:

Sermon of the threefold justice 1254

Sermon on the twofold righteousness, on the epistle on Palm Sunday, > Phil. 2, 5. 6 1262 > > Sermon on circumcision and the righteousness of faith 1276 > > b. Of justification before God without some merit of one's own > righteousness: > > Sermon on imaginary holiness and reliance on one's own merit 1284 > > Sermon on the capital sins of those who boast of their meritorious > works and imaginary holiness, preached on the 11th Sunday after > Trinity, 1288.

15. of the forgiveness of sins 1296
16. of the grace of god in Christ 1296
17. of the gifts of the holy spirit 1296
18. of the fruits of the spirit, e.g. love and other good works:

Sermon on Good Works, with the same letter to Duke John of Saxony1298

19. from Christian freedom 1390
20. of the church of god on earth 1390
21. of the resurrection of the dead 1392
22. from eternal life 1392

212 Table of contents 213

Column

III. main part.

A. The Prayer of the Lord or Our Father in general 1392

B. On devotional praying and singing: A simple way to pray. How to pray? for Master Peter, barber 1394

Sermon of the Prayer and Procession in the Week of the Cross 1414 > > Prayer of comfort in our last hour 1420 Earnest prayer, according to > Luther at the Imperial Diet

done at Worms 1420

Dr. Luther's Spiritual Songs and Psalms, with Four Prefaces 1422 > > Different short prayers and sighs found in Luther's writings in all > kinds of cases 1482

C. From the Father-Our in particular.

First request.

1. of defilement of the divine name:

Faithful admonition to the Christians of Erfurt to beware of false > teaching and to hold righteous teachers dear and valuable 1524 > > To the Christians of Antwerp to beware of erring spirits 1526 > > Reply concerning the proceedings of the authorities against the ghosts > of the Rottengeist, as well as concerning the insane and the > desperate; to Dr. Wenceslaus Link 1532

2. sanctification of the name of God:

a. From the office of the Word of God:

1. That a Christian assembly or congregation has the right and power > to judge all doctrine and to appoint, install and dismiss teachers: > Reason and Cause from Scripture 1538 > > 2) How to elect and appoint church servants, to the council and > congregation of the city of Prague, together with Paul Speratus' > letter 1548

3. Form of ordination 1602

4. That Christian preachers are ex officio guilty of punishing the > people's sin 1606 > > 5) A preacher must attack and fight false doctrine on the rise 1606 > > 6) How priests should conduct their lives 1608 > > 7) That a preacher should depart when his ministry is despised and he > is persecuted for it:

I. To Conrad Cordatus v. 23 May 1531 1612

II. to Nic. Hausmann v. May 26, 1531 1614 > > 8) That a preacher must punish the sins of the great Hansen 1614 > > 9) How a Preacher Should Behave with Unbelieving Co-Preachers 1616 > > 10) That a Preacher Should Not Give Way to the Enemies of the Gospel > in Persecution 1618

Column

11. That a pastor should not remain silent about the unfair dismissal > of a preacher 1618 > > 12) That pastors cannot be deposed because they severely punish > public vices 1624 > > 13) Instruction of the visitators to the pastors in the Electorate of > Saxony.... 1628 b. Of ambiguous teaching under one and the same

Authority:

On the dubious doctrine under the same authorities, to Joseph Levin > Metzsch 1686

c. Of Christian life and change:

Sermon on the 11th Sunday after Trinity, in which the greatest main > points of a Christian life are resolved 1688 > > Sermon of Three Good Lives to Instruct the Conscience 1692

Second request.

1. of the kingdom of god in general 1700
2. of the kingdom of God in particular:

a. Of the righteousness of faith that is valid before God 1702 > > b. Of the righteousness of the law and faith 1702

c. Of the peace and joy in the Holy One

Spirit 1702

d. Of the fruits of faith 1702

e. From the new birth from God or How

the birth 1702

f. Of the filiation of God 1702

g. From the renewal of the mind to the image of God and Christ 1704 > > h. Of union with God. . 1704

Third request.

From own will 1704

Fourth request.

1. from the provision of god 1704
2. on the use of temporal goods and things 1704

Fifth request.

1. of hereditary and real sins, as well as sins of weakness:

Luther's and other theologians' concerns at Wittenberg about the > sins of the elect 1706

2. daily repentance and spiritual purification 1710
3. of Christian brotherly forgiveness of the sins of the neighbor 1712

Sixth request.

1. of the fight and spiritual armor against the devil 1712
2. temptation of Christ and his believers... 1712
3. from challenges:

a. Beautiful selected sayings of the Holy Scriptures, so that Luther > comforted himself in great temptations 1712

b. Complaint about severe spiritual challenge 1720

214 Table of contents 215

Column c. Letter of consolation to Prince John of Saxony 1720 d. > Letter of consolation in spiritual challenge 1722 e. Letter of > consolation to one of nobility, deprived by the death of his overlord > of the proceeds of many years of faithfully rendered service.... 1724 > f. Letter of consolation in melancholy 1726 > > g. Consolation letter to Georg Spalatin in his gloom over an admitted > illicit marriage 1728 > > h. Consolation letter in misfortune and affliction, to Balthasar > Jöppel 1732

i. Consolation Scripture in Challenge because of the Blessed

with attached 142nd Psalm1732 k. Consolation scripture in doubts about > the election > > to bliss 1736 > > I. Consolation writing in contestation because of the oversight 1744

m. Letter of comfort in contestation from the eternal

Accident 1748

n. Two consolation writings in contestation because of

Excess of life:

I. To Jonas von Stockhausen, Captain at Nordhausen 1748

II. To the von Stockhausen's Housewife... 1752 o. Two letters of comfort in contestation because of unbelief and terror before the law, to Valentin Hausmann 1752

p. Letter of consolation in distress of conscience about giving up > the enjoyment of both figures against conscience 1754 > > q. Consolation writing in contestation because of a blasphemous word > escaped 1756 > > r. To the Christians of Worms, to persevere firmly in the accepted > doctrine of the Gospel 1758 > > s. To the Christians in Liefland, exhortation to persevere with the > Gospel 1760

Seventh request.

a. Sermon on the Cross and Suffering of a True Christian 1766

b. Fine Christian Thoughts of the Ancient Holy Fathers and Teachers, that a Christian should bear all the Cross with Patience, Attracted and Improved by Luther 1776

c. Comforting instruction on how to counter pusillanimity and other temptations of the devil in weakness of the body 1780

d. Letter of consolation in Kleinmuth in illness 1790 e. Letter of consolation in illness, to Friedrich My

conius 1790

f. Consolation letter because of decrease of forces and fretfulness 1792

g. Luther's comfort letter to his father Hans Luther, written shortly before the end of his life in 1794

h. Luther's comfort letter to his mother, Margaretha Luther, written to her shortly before her end in 1798

i. Excerpt from a letter of the Elector Johann zu Sachsen to Luther concerning his illness in 1802

k. Consolation letter to Prince Johann in his illness 1802

l. Letter of comfort in physical weakness, to Dr. Joh. Rühel 1804

Column

m. Consolation letter in illness, to Caspar Müller, Mansfeld chancellor 1806

n. Letter of consolation for pusillanimity in illness, to Elisabeth, > Mag. Agricola's wife 1808 o. Five letters of consolation to Prince > Joachim von > > Anhalt in geistlichen u. biblichen Anfechtungen 1808 p. Letter of > consolation in case of loss of property 1814 q. That inherited debts > as a cross willingly > > to Joseph Levin Metzsch.... 1814 r. A comforting booklet in all > adversity > > of every believer in Christ; with a letter to Elector Friedrich zu

Saxony 1816

s. Letter of Comfort to the Christians at Augsburg.... 1916 t. > Letter of consolation because of persecution for the > > To the congregation of Penza in 1920 and to the Christians of Zwickau, > their conduct in the church. > > concerning false brothers 1922

v. Letter of comfort in captivity for the sake of the evan

gelium's sake, to Lampert Thorn 1924 w. Two letters of comfort in > sorrow because of prisoner

of a spouse, to Hieronymus

Baumgärtner's spouse 1926

x. Letter of comfort to three for the sake of the gospel

at Freiberg expelled court virgins 1930 y. Letter of comfort to those > for the sake of the gospel > > Pressed Leipzig 1932

z. Letter of consolation to the same Leipzigers after their

Expulsion 1932

aa. Letter of consolation to the Christians chased out of Oschatz 1956

bb. Letter of consolation for the sake of the gospel

chased Christians from Mittweide 1958

cc. To the Christians of Halle, consolation pamphlet about the

Murder of their preacher Mag. Winkler of Bischofswerda. Together with > a short report on both forms of the Holy Sacrament. Sacrament, > instituted by Christ 1960

dd. Letter, the above consolation letter to the

Christians in Halle, to Dr. Johann

Rühel 1980

ee. Letter of consolation to Prince George of Anhalt, about

the death of Georg Held Forchheim 1982

ff. Sermon of Preparation for Dying 1984

gg. A letter on the question: Whether someone who has died without > faith can be saved? To Hans von Rechenberg on the Freetown 2002

hh. Comfort against the challenge of death, to Johann Mantel, Church servant at Wittenberg 2006

ii. Whether to flee from dying? To Dr. Joh. Heß 2008

kk. Transcript of an excerpt from a sermon that

citizens should not flee because of the plague 2028

ll. Three consolation writings because of the death of a husband: > > 1. to Margaretha N., widow at N. 2032 . > > 2. to the estate of Mag. Widow 2034 > > 3. to Georg Schultzen's surviving widow 2034

mm. Six consolation writings about the death of a marriage

woman:

1. to Dr. Laurentius Zoch, Magdeburg Chancellor 2036

2. to the same Laurentius Zoch 2036

216 Index 217

Column

3. to author Broitzer, citizen of Brunswick 2038 > > 4. to Hans Reineck, master smelter at Mansfeld 2040 > > 5. to Hans von Taubenheim 2042 > > 6. to Wolf Heinze, organist at Halle 2042

nn. Letter of consolation on the death of a father, to Her

moved John Frederick of Saxony 2044

oo. Four consolation writings on the death of a son:

I. To N. Zink at Nuremberg, who lost his son by death 2046 > > 2. to an unnamed person 2046 > > 3. to unnamed parents 2048 > > 4. to Georg Hosel, mining scribe at Marienberg 2048

pp. Letter of consolation to Prince John about death

of his brother, the Elector Frederick 2050

IV. Main part.

Of holy baptism in general.

Sermon on Holy Baptism, on the Gospel on the Feast of the Epiphany of the Lord, Match.

3, 13-17 2054

A Sermon on the Sacrament of Baptism 2112 Disputation on the Baptism of the Law, John and Christ 2126

8. from baptism in particular.
9. from the baptism of children 2128
10. emergency baptism:

Luther's and Bugenhagen's concerns about the

performed by a midwife without water

Emergency baptism 2128

Concerns of baptism, so of women in the

Noth happens 2130

Another concern and Christian advice from

the emergency baptism2132

From foundling2132

Another concern from the emergency baptism2134

3. how to baptize:

How to rightly and understandably

to baptize to the Christian faith2134

The baptismal booklet Germanized 2136

The baptismal booklet newly prepared 2144

4. of the baptism of the Jews when they become Christians:

How a Jewish woman should be baptized, to Heinrich Genesius, pastor at > Ichtershausen 2146

V. Main part.

A. From the office of the keys at all 2150

B. From the Office of the Keys in particular:

1. from the release key or absolution 2150
2. from binding key or spell 2150

3. from confession: short exhortation to confession 2152

Brief instruction on how to confess 2158

Column

VI. main part.

• Of the Sacrament of the Altar in general.

The main part of the eternal and new testament, of the reverend sacrament of both form, flesh and blood of Christ, sign and promise, which he has done to us in the same 2164

B. of the sacrament of the altar in particular.

1. of the true presence of the body and blood of Christ in the sacrament 2168
2. the enjoyment of the sacrament:

Admonition to the Sacrament of the Body and Blood of Our Lord 2170

3. of the two forms of the sacrament:

Instruction and proof that the evangelical doctrine is to be confessed > with mouth and deed and that the reception of the sacrament under both > forms is not to be omitted out of fear of man. 2210 > > That the use of both figures in Holy Communion is not to be omitted > for any reason, to Dr. Rühel 2214 > > Admonition to the mayor and the judges of Frauenstein to remain at the > reception of the two forms of the sacrament despite the violence 2216 > > To the Christians at N. near Freiberg, to persevere in the confession > of the sacrament under both forms2218 > > To the Christians of Halle, Admonition Concerning the Forbidden > Lord's Supper under Both Forms 2218 > > That the enjoyment of both figures in the Lord's Supper obliges in > conscience, to Martin Lodinger at Gastein 2220 > > That only one form of the sacrament cannot be enjoyed without sin, to > Mag. Wolfgang, parish priest at Weißenfels 2222

4. various questions, the sacrament of the holy Concerning the Lord's Supper:

That one should not abstain from Holy Communion because of a pending > lawsuit. Holy Communion 2222 > > From the house communion, to Wolfg. Brauer, pastor at Jessen 2224 > > Whether the sacrament in both forms should be served secretly at home > 2226 > > Instruction on the Sacrament of Both Forms and Whether to Receive the > Same with Hands, to Duke John Frederick of Saxony.... 2226 > > Answer regarding the enjoyment of Holy Communion 2228

5. the manner of administering Holy Communion: way to say Christian mass and to the table God to go; with P. Specatus' preface 2230

Form of a German preface before the Lord's Supper, to Nicolaus > Hausmann, pastor at Zwickau 2256

When and how often the parish priests celebrate the holy

Communion should be celebrated, to Laz. Spengler 2256

Disputation from the fair 2260

The first part of this volume contains a list of Luther's writings, arranged according to the time of their composition.

1515. Column

Sermon Against the Vice of Slander 938

1516.

Sermon on the 2nd Sunday, Adv.: from the Gospel 1216

Sermon on the 2nd Sunday, Advent: from the spiritual

state of the law 1212

Sermon on the 2nd day of Christmas: about the fear of God 198

Sermon on the Day of Laurentii: On Trusting in GOD 202

Two sermons on 11 Sunday after Trinity: of conceited holiness 2c., and of the capital sins of those who boast of their meritorious works 1284

1517.

Sermon on New Year's Day: of circumcision and the righteousness of faith 1276

Sermon on Paul's conversion: of abandonment of all things... 976

Sermon of repentance 1220

1518.

Sermon of the Sacrament of Penance 1230

Sermon on the Passion of Christ (2 sermons) 1176

Sermon of the twofold justice 1262

Sermon of the threefold justice 1254

Letter of Jan. 18 to G. Spalatin, from the best Type of writing study 218

1519.

Scripture, how the priests should lead their way of life 1608

Brief instruction on how to confess 2158

Great sermon of usury 824

Little sermon of usury 856

Sermon on the 2nd Sunday, n. Epiph.: of the conjugal estate 630

Sermon in the Week of the Cross: of Prayer and Procession 1414

Sermon on the preparation to die 1984

Homily on the Sacrament of Baptism 2112

1520. Column

Letter to the Christian Nobility of the German Nation on the Improvement of the Christian Estate 266

Comforting booklet in all the repugnance of a Christian believer 1816

Sermon of good works 1298

Letter of March 12 to J. Levin Metzsch: from inherited debts as a cross 1814

Disputation on the Baptism of the Law, John and Christ 2126

Disputation from the fair 2260

1521.

Scripture on how to baptize a person into the Christian faith properly and understandably 2134

Sermon of Three Good Lives to Instruct the Conscience 1692

Letter of March 22 to Nic. Hausmann: from Dispute against false doctrine 1606

Earnest Prayer, so Luther gethan auf dem Reichstage zu Worms 1420

1522.

A faithful admonition to all Christians to beware of sedition and indignation 360

Admonition, Warning and Reminder Regarding Contempt of the Divine Word 212

Sermon on married life 598

Sermon on Maundy Thursday: the main part of the Eternal and New Testaments 2164

Sermon on Severi Day (Oct. 22): of the cross and suffering of a true Christian 1766

Letter of March 18 to Duke John Frederick of Saxony: Reception of the Sacrament under Both Forms 2226

Letter of April 25 to Count Ludwig zu Stolberg: on the admissibility of images in churches 194

Letter without date to Hans v. Rechenberg: von der Verdammniß der ohne Glauben Verstorbenen 2002

222 Chronologisches Verzeichniß der in diesem Bande enthaltenen Schriften. 223

1523. Column

Of the order of worship in the congregation 220

Of secular authorities, how far one owes obedience to them 374

How to elect and use church servants. To the Council and Community of the City of Prague 1548

That a Christian community has the right and power to judge all doctrine and to appoint, install and dismiss teachers: Reason and Cause from the Scriptures 1538

The baptismal booklet germanized 2136

Way to hold Christian mass and to the table God to go 2230

Of two kinds of people, how they should keep the faith and what it is 1244

Order of a common box at Leisnig with Luther's Preface on How to Handle Spiritual Goods 954

To the Christians of Worms, at the adopted To firmly persevere in the teaching of the gospel 1758

To the Christians of Liefland, exhortation to Gospel to persevere. 1760

Letter of June 3 to Count Albrecht of Mansfeld: Instruction and proof that the Protestant doctrine is to be professed with mouth and deed and that the reception of the sacrament in both forms is not to be omitted 2210

Letter of June 18 to Joh. v. Schleinitz of Janshausen, on the permissibility of marriage to a godfather 706

Letter of June 18 to Three Court Maidens at Freiberg : Comfort in Expulsion for the Sake of the Gospel 1930

Letter of Oct. 18 to Chancellor Gr. Brück: Taking interest is usury 912

Letter of Dec. 11 to the Christians of Augsburg: Comfort in Persecution 1917

Letter of 14 Dec. to a convent virgin of nobility: permissibility of her marriage to a commoner 708

Luther's, Melanchthon's and Bugenhagen's advice on whether a prince should protect his subjects against the emperor's persecution with war 572

Songs: A New Song of the Two Martyrs Christ 1434

A song of thanksgiving for the highest blessings, God has shown us in Christ 1436

1524.

The baptismal booklet newly prepared 2144

To the councilors of all cities in Germany that they are to establish and maintain Christian schools 458

From purchase act and usury 914

That parents neither force nor hinder children to marry, and children should not become engaged without their parents' will 712

Sermon on 11 Sunday after Trinity.: of the main parts of a Christian life 1688

Letter of Jan. 19 to Lampert Thorn: comfort in captivity 1924

Letter of May 21 to Elector Friedrich of Saxony: validity of secular law 354

Letter in May to Hans Schott: duties of Parents and children at the engagement 712

Column

Concerns about whether a forced marriage is valid 710

Concerns about whether one of his poor friendship to well owed to abstain from the marital state 674

Marriage certificate for Joh. Aureus 730

Hymns: The 12th Psalm: Help, Lord 1438

The 14th Psalm: The fools speak in their heating 1439 > > The 130th Psalm: From the depths I call 1440 > > The 67th Psalm: God, be gracious to us 1441 The 128th Psalm: Blessed > is he who calls on the Lord

Fears 1442

A Hymn of Praise of the Birth of Christ 1442 The Hymn S. Johannis Hus > gebessert 1443 The Hymn: GOtt sei gelobet 1444 The Hymn: Mitten wir im > Leben sind 1445 > > A hymn of praise for Easter 1446 The hymn: Christ ist erstanden, > improves 1447 > > The hymn: Veni redemptor gentium, Germanized 1449 > > The Hymn: A solis ortus, Germanized 1450 > > The Hymn: Komm', Heiliger Geist 1451 The Hymn: Veni Creator > Spiritus, in German 1452 > > The Ten Commandments of God 1452

1525.

Admonition to the Christians of Liefland, of unity in outward worship 258

To the Christians of Antwerp to beware of erring spirits 1526

Sermon on the 2nd Sunday of Epiphany: about marriage 644

Letter of March 26 to Nic. Hausmann: German Preface 2256

Letter of March 27 to Wolfg. Reißenbusch: Encouragement to enter matrimony 674

Letter of May 15 to Duke Joh. Friedrich zu Sachsen: Trost über d. Tod fernes Vater 2044

Letter of May 15 to Elector Johann: consolation about the death of his brother 2050

Letter of June 2 to the Cardinal and Elector of Mainz: Encouragement to marry... 678

Letter of June 3 to Dr. Joh. Rühel, concerning the above letter to the Churf, zu Mainz 682

Letter of June 5 to Dr. Joh. Rühel, second letter in the above matter 684

Letter of June 15 to Dr. Rühel, Joh. Thür and Casp. Müller: Invitation to his wedding 726

Letter of June 16 to G. Spalatin: Invitation to his wedding and about the annoyance caused by his marriage 726

Letter of June 17 to Michel Stiefel: regarding Luther's Heirath 672

Letter of June 20 to Wencesl. Link: Invitation to his wedding, and about the impression of his booklet against the peasants 728

Letter of June 21 to Nic. v. Amsdorf: invitation to his wedding, as well as news about the peasants' revolt 728

Letter of August 18 to the council and pastor Michael zu Domitsch: Adultery by refusal of marital duty 748

224 Chronologisches Verzeichniß der in diesem Bande enthaltenen Schriften. 225

Column

Letter of Sept. 29 to Mich. Stiefel: concerning the trouble caused by Luther's marriage and about the state of the Reformation 674

Songs: The German Patrem 1454

God the Father dwells with us 1454

Simeon's hymn of praise: Lord, now you let 1455 > > The Ten Commandments in a nutshell 1457 > > The 124th Psalm: Where the Lord would not be with us' 1457 > > The Canticle: Now we ask the Holy Spirit 1458

1526.

German Messt and Order of Service 226

Whether men of war can also be in a blessed state 488

Letter of Jan. 5 to an unnamed person: Permissibility of marriage to sister's daughter 808

Letter of Nov. 14 to Pfarrer Wolfg. Fues: Adultery by withdrawal of one part after engagement 710

Letter without date to an unknown pastor: Adultery by running away of one part 688

Letter without date to Elector John of Saxony: request for remission of an adulterer's sentence 688

Song: The German Sanctus 1459

1527.

Whether one may flee from dying? 2008

To the Christians of Halle, consolation over the murder of their preacher, together with a short report on both forms of the sacrament 1960

Faithful admonition to the Christians of Erfurt to beware of false teaching and to love and value righteous teachers 1524

Letter of Jan. 7 to G. Spalatin: Necessity of parental consent to engagement; and validity of the formula: I will take you 690

Letter of June 10 to Elisab. Agricola: Consolation in Disease 1808

Letter of Aug. 23 to Joh. Weihbach: The abandoned spouse can enter into a new marriage 812

Letter of Aug. 26 to Dr. Joh. Rühel: concerning the comfort letter to the Christians at Halle 1980

Letter of Oct. 27 to Ph. Melanchthon: complaint about severe spiritual challenge 1720

1528.

Instruction of the Visitators to the Parish Lords in the Electorate of Saxony 1628

Letter of March 2 to Dr. Joh. Rühel: Necessity of the Use of Both Forms in the Lord's Supper 2214

Letter of April 9 to J. Levin Metzsch: Erlaubt-marriage in the 3rd degree 814

Letter of April 12 to Stephan Rodt, town clerk at Zwickau: maintaining authority over his wife 734

Column

Letter of April 26 to the Christians at Halle: Necessity of the use of both species in the Lord's Supper 2218

July 14 letter to Wencesl. Link: Heretics are not to be punished with death; madness comes from the devil; council in contestation of despair 1532

Letter of July 20 to an unnamed person: Comfort in doubts about the election 1736 letter of Aug. 15 to Laz. Spengler, City Cry

ber at Nuremberg: Time d. Abendmahlsstier 2256

Letter of 15 Dec. to Marg. N., widow at N.: Consolation over the death of her husband 2032

Letter without date to an unnamed person: Requesting consent to the secret engagement of his son 812

Letter without date to an unnamed person: The Fall of a girl before her engagement cancels engagement and marriage if unknown to the groom 814

1529.

Short exhortation to confession 2152

Sermon on the Sin against the Holy Spirit 1198 Letter of May 31 to the Evangelicals at Goslar

to her letter of apology 374

Letter of August 26 to J. Levin Metzsch: under one kind of authority one should not tolerate dubious teaching 1686

Letter of Nov. 18 to Elector Johann von

Saxony: Resisting the Overlord 552

Letter without date to an unknown person: Trost in Anfechtung wegen der Seligkeit nebst dem 142. Psalm und etlichen Trostsprüche 1732

Song: The hymn: Te Deum laudamus, vergerman 1458

1530.

From matrimonial 754

Admonition to the Sacrament of the Body and Blood of our Lord 2170

Sermon that children should be kept in school 416 Letter of Feb. 1 to Elector Joachim of Brandenburg: protest against an unjust divorce 736

Letter of Feb. 1 to the bishops of Brandenburg, Havelburg and Lebus, on the same matter 738

Letter of 1 Feb. to the Counts and Lords inBrandenburg, on the same matter 740 Letter of Feb. 1 to Katharina Hornung: request to return to her abandoned husband 742

Letter of 15 Feb. to his father Hans Luther: Comfort in his illness 1794

Letter of March 6 to Elector Johann von Saxony: Resisting the Overlord 544 Letter of July 9 to H. Genesius: Like a Jewess is to be baptized 2146

Letter without date to a princely confessor in the Imperial Diet at Augsburg: necessity of the public partaking of the Lord's Supper under both forms 2228

226 Chronologisches Verzeichniß der in diesem Bande enthaltenen Schriften. 227

Column

Song: The 46th Psalm: God is our confidence and strength . 1460

Fine Christian Thoughts of the Ancient Holy Fathers and Teachers, that a Christian should bear all the cross with patience 1776

Beautiful, exquisite sayings from the Holy Scriptures. Scriptures, so that Luther comforted himself in great temptations 1712

1531.

Sermon on the feast of Michaelmas (Sept. 29), by the angels 1020

Letter of Feb. 15 to L. Spengler: Resistance against the Emperor 570

Letter of March 17 to the Mayor and Judges of Frauenstein: Necessity of Receiving Both Forms in Holy Communion 2216

Letter of March 18 to a citizen of Nuremberg : Gegenwehr gegen den Kaiser 568

Letter of April 17 to Nic. Hausmann: Call to protest against an unfair deposition 1618

Letter of April 30 to Brosius Heinrich von Dittersdorf: Citation for leaving his fiancée. 746

Letter of April 30 to Barb. Lischner zu Freiberg : Trost in Anfechtung wegen der Versehung 1744

Letter of May 20 to his mother Marg. Luther: comfort in her illness 1798

Letter of May 23 to Conr. Cordatus: concerning contempt and persecution of the office of preacher 1612.

Letter of May 26 to Nic. Hausmann: on the same matter 1614

Letter of June 7^ to Casp. Löner and Nie. Madler zu Hof: betr. Verfolgung des Evangeliums 1618

Letter of June 21 to the Christians of Zwickau -.

their behavior among false brothers 1922

Letter of June 27 to the Christians at N. near Freiberg: Necessity of the Confession of the Sacrament under Both Forms... 2218

Letter of July 5 to one of nobility: request to fulfill an engagement of his son 822

Letter of July 10 to Conr. Cordatus: Duty of preachers to punish the people's sin m 1606

Letter of August 14 to Elector John of Saxony: assurance of his intercession 1720

Letter without date to an unnamed prince: Trost in geistlicher Anfechtung 1722

1532.

Epiphany sermon: about the kingdom of Christ 1148

Letter of Feb. 19 to Val. Hausmann in Freiberg: Consolation in Spiritual Challenges 1752

Letter of March 28 to Elector Johann: comfort in his illness 1802

Letter of April 23 to N. Zink at Nuremberg: Consolation over the death of his son 2046

Letter of June 24 to Val. Hausmann in Freiberg: Trost in geistlicher Anfechtung. 1753

Letter of Aug. 27 to Mart. Lodinger: Necessity of the reception of the Sacrament under both forms ... 2220

Column

Letter of 7 Sept. to one of nobility: consolation because of temporal loss 1724

Letter of 4 Oct. to the people threatened with expulsion ten Leipziger: Comfort and counsel. 1932

Letter of Oct. 17 to Elector John Frederick of Saxony: request for mitigation of a harsh legal judgment 816

Letter of Nov. 3 to Dr. Laur. Zoch, Magdeb. Chancellor: consolation over d. death of his wife 2036

Letter of Nov. 27 to Jonas von Stockhausen at Nordhausen: Consolation because of the weariness of life 1748

Letter of Nov. 27 to his wife on the same matter 1752.

Letter of Dec. 7 to Dr. Laur. Zoch, Magdeb.Chancellor: consolation over d. death of his wife 2036

Luther's, Jonas's, and Melanchthon's Concerns of Countering 586

Song: The Antiphona: Da pacem, Domine, German 1462

1533.

Sermon on Ostem (April 13) at Torgau: on the 2nd article of the Christian faith, from JEsu Christo 1088

Three sermons on Michaelmas and the evening before (Sept. 28 & 29): of good and evil angels 1036

Letter of 20 Jan. to the people chased out of Oschatz

Christians: Consolation -1956

Letter of May 12 to an unknown person: Trost in Gewissensnoth über das Aufgeben des Genusses beider Gestalten Wider d. Gewissen 1754

Letter without date to the Leipzigers after their expulsion: Trost 1932

1534.

Marriage booklet for the simple-minded parish priests 720

Comforting Instruction on How to Counter Pusillanimity and Other Temptations of the Devil in Weakness of the Body 1780

Letter of April 29 to G. Zwilling, pastor at Torgau: Invalidity of a marriage obtained by fraud 820

Letter of May 10 to Balth. Jöppel: Consolation in Misfortune and tribulation 1732

Letter of May 23 to Prince Joachim of Anhalt: Comfort in temptations 1808

Letter of June 9 to Prince Joachim v. Anhalt: Comfort in temptations 1810

Letter of June 18 to Prince Joachim v. Anhalt: Comfort in temptations 1810

Letter of June 23 to Prince Joachim v. Anhalt: Comfort in temptations 1810

Letter of June 26 to Prince Joachim v. Anhalt: Comfort in Temptations 1812

Letter of June 29 to Dr. Joh. Rühel: Consolation in Disease 1804

Letter of Aug. 25 to author Broitzer in Braunschweig : comfort over d. death of his wife 2038

Letter of Oct. 6 to an unnamed person: Comfort in Schwermuth 1726

Letter of Nov. 24 to Casp. Müller, Mansfeld Chancellor: comfort in illness 1806

Prayer of comfort in our last hour 1420

228 Chronologisches Verzeichniß der in diesem Bande enthaltenen Schriften. 229

1535. Column

A simple way to pray, for master Peter, barber 1394

Sermon at the Apparition of the Lord: of the Holy Spirit. Baptism 2054

Letter of Jan. 18 to Leonh. Beyer, pastor at Zwickau: Inadmissibility of the gay marriage 704

Letter of March 7 to Barbara Lischner in Freiberg : Inadmissibility of secret private communion 2226

Letter of June 27 to the chased Christians at Mittweide: Trost 1958

Letter dated Sept. 19 to a stranger: Prohibition on attending religious services of other faiths... 196

Letter of Oct. 25 to an unnamed person: Consolation over the death of his son 2046

Letter of 20 Dec. to Stenzel Goldschmidt: exhortation to consent to his son's secret engagement 692 Concerns of Luther and other theologians in a desertion marriage case 744

Other Concerns of Luther and Melanchthon in a Desertion Marriage Case 744

Songs: A children's song on Christmas 1462

A song of the holy Christian church 1464

1536.

Letter of April 18 to Hans Reineck, Hüttenmeister zu Mansfeld: consolation about the death of his wife 2040

Letter of May 12 to Anton Rudolph at Weimar: Request for consent to his son's marriage 720

Letter of July 24 to Leonh. Beier zu Zwickau: separation between spiritual and secular regiment 264

Letter of Oct. 2 to Count Albrecht zu Mansfeld: complaint about difficulties encountered by Christian freedom in marriage matters 818

Letter of Dec. 30 to Wolfg. Brauer: Inadmissible The possibility of home communion 2224

Concerns of Luther and other theologians of

the sins of the elect 1706

1537.

Interpretation of the Christian faith, preached at Schmalkalden 982

Letter of May 26 to an unnamed person: Comfort in Kleinmuth 1790

Song: The Lord's Prayer 1465

1538.

The Three Symbola or Confessions of the Faith of Christ 992

Letter of Jan. 27 to Hausmann: Rath to forgive his fallen wife 818

1539.

Disputation on the words of Christ: Go and sell all that you have 2c. 576

Excerpt from a sermon that the citizens should not flee away in the plague 2028

Column

Letter of Jan. 10 to Hans v. Taubenheim:

Consolation over the death of his wife 2042 Letter of 8 Feb. to Joh. Lübeck, pastor in

Cotbus: Countering the Emperor 554

Letter of Nov. 10 to Joh. Mantel, Kirchendiener zu Wittenberg: Trost Wider die Anfechtung des Todes 2006

Letter of 10 Dec. to Landgrave Philip of Hesse-: regarding his bigamy 748

Letter without date to Chancellor Gr. Brück: Gegenwehr Wider den Kaiser als Oberherr 548

1546.

To the parish priests to preach against usury... 860 Letter of April 14 to an unnamed person: because of a pending trial, one should not abstain from Holy Communion 2222

1541.

Disputation on the question: Whether the sentence: "The Word became flesh" is true in philosophy 1168

Letter of Jan. 9 to Pastor Myconius at Gotha:

Comfort in illness 1790

Letter of Jan. 11 to Jak. Stratner, court preacher at Berlin: behavior among unbelieving fellow preachers 1616

Songs: The Hymn: Hostis Herodes, verdeutscht 1467

A spiritual song of our baptism 1467

A read for the children 1470

Against Duke Henry of Brunswick 1472

1542.

Consolation for pious, godly women who have been unjustly afflicted with child distress 730

Letter in January to Mag. Wolfgang, pastor at Weißenfels: Necessity of the use of the two figures in the Lord's Supper 2222

Letter of May 8 to Wittwe Cellarius: Consolation on the death of her husband 2034

Letter dated May 23 to an unknown friend: Consolation for loss of property 1814 .

Luther's and Bugenhagen's concerns about emergency baptism performed without water 2128

Concerns about the baptism performed by women in the

emergency happens 2130

Concerns & Christian advice from emergency baptism 2132

Concerns from Foundling 2132

Another concern from the emergency baptism 2134

Song: A children's song 1469

1543.

Serious admonition and warning to the students of Wittenberg to beware of the bacon whores 686

Disputation on the Two Natures in Christ and the Commonality of their Mutual Characteristics 1140

Letter of Jan. 11 to an unnamed person: Comfort in Anfechtung 1756

Letter of Jan. 27 to a certain city councilor: pastors cannot be dismissed because they punish vices severely 1624

230 Chronologisches Verzeichniß der in diesem Bande enthaltenen Schriften. 231

Column

Letter of Sept. 11 to Wolf Heinze, organist in

Halle: Consolation over the death of his wife 2042

Letter of Dec. 31 to Chr. Jörger: Attendance of religious services of other faiths 196

Songs: Another Christian song 1469

The hymn: O lux beata, Germanized 1470

1544.

Disputation on the Mystery of the Holy Trinity. Trinity, the Incarnation of the Son, the Law etc 186

Sermon on St. Michael's Day: on the Feast of Angels 1066

Letter of Jan. 22 to Elector John Frederick:

Protest against a consistorial decision 694

Letter of July 8 to Hieron. Baumgärtner's spouse: comfort in sorrow because of her husband's imprisonment 1926

Letter of July 9 to the same in the same an opportunity 1928

Letter of Aug. 21 to G. Spalatin: Trost in Schwermuth 1728

Letter of Sept. 1 to a parish priest: comfort in bodily temptations 1792

Letter of Oct. 8 to Mag. G. Schultzen's widow: Consolation over the death of her husband 2034

Letter of 25 Oct. to unnamed parents: consolation about the death of her son 2048

Letter dated Dec. 13 to G. Hosel, Bergschreiber zu

Marienberg: Consolation over the death of his son 2048

Letter without date to the members of the Consistorium at Wittenberg: protest against a decision of the same 694

Column

Letter without date to Simon, preacher at Eisleben: a preacher must punish the sins of the great Hansen 1614

1545.

Two Disputations of the Unity of the Divine Being and the Difference of the Persons in the Godhead 176

Sermon on Aug. 4 on Hebr. 13, 4: on the state of marriage 588

Letter of March 9 to Prince Georg v. Anhalt:

Consolation over the death of hero Forchheim 1982

Letter of Aug. 8 to an unknown person: Consolation in Anfechtung wegen der Versehung 1748

Letter of Aug. 9 to Prince Wolf von Anhalt: consolation because of a coincidence of his wife 820

1546.

To the congregation of Penza: Consolation in persecution... 1920

Entirely without date are the following writings:

Form of ordination 1602

Opinion of Several Scholars of Law in Wittenberg on the Question: Whether One Should Resist a Judge Who Proceeds Unlawfully? 558

Luther's, Jonas's, Melanchthon's, Spalatin's, and other theologians' concerns on the jurists' lessons of countering 562

Third Consideration of the Theologians at Wittenberg by the Counterforce 562

Fourth Concerns of the Theologians at Wittenberg about the Opposition 566

Luther's response from the opposition 558

Misprint,

to be corrected before use.

Column 179, line 24 from bottom delete comma after difference.

Column 1270, line 20 from bottom strike read: raise instead of: yield.

Column 1294, line 16 from bottom delete read: but then instead of: already.

Column 1294, line 10 from the bottom strike out put a question mark in place of the punct.

Column 1524, line 7 from bottom delete read: not minded instead of: minded.

Column 1639, line 9above read: mögen, instead of: may - and: To bear sorrow instead of to suffer.

Column 1824, line 3from below read: are instead of: would be.

Column 1865, line 3 vonunten read: protect instead of: cherish.

Column 1867, line 14 from below switch on behind troubles: suffered.

Column 1974, line 10 from above read: daherschließt instead of: daherschießt.

Dr. Martin Luther's

Catechetical writings and sermons.

ENCHIRIDION,

that is:

Small Catechism for the common pastors and preachers.

Foreword.

1. Martin Luther to all faithful, pious pastors and preachers grace, mercy and peace in Jesus Christ our Lord. To put this catechism, or Christian doctrine, in such a small, bad, simple form, I was forced and urged by the miserable, miserable hardship, which I recently experienced, since I was also a visitator. Help, dear God! How many a pity I have seen that the common man knows nothing at all of Christian doctrine, especially in the villages, and unfortunately many pastors are almost clumsy and unfit to teach; and yet all should be called Christians, be baptized, and enjoy the holy sacraments; can neither know the Lord's Prayer, nor the faith, nor the Ten Commandments; live like dear cattle and unreasonable swine; and now the Gospel has come, yet have learned finely to abuse all freedom masterfully.

2 O you bishops! what will you answer Christ more and more, that you will not accept the

Have you let the people go so shamefully, and have you never for a moment proved your office? That all misfortune may flee from you! Forbid the same form, and enforce your laws of men; but in the meantime ask nothing whether they know the Lord's Father, the faith, the Ten Commandments, or any of the words of God. Alas and woe upon your neck forever! Therefore, for God's sake, I ask all of you, my dear lords and brothers, who are pastors or preachers, to accept your office with all your heart and to have mercy on your people, who are commanded to you, and to help us to bring the Catechism to the people, especially to the young people; and who are not better able, to take these tables and forms before them and to teach them to the people from word to word. Namely thus:

3. first of all, that the preacher beware of all things and avoid various or different texts and forms of the ten commandments, Our Father, faith, sacraments, 2c. but take one form before him, on which he will remain

2 E.. 21.6-9. The Little Catechism. W. X. 2-5. 3

and always do the same, one year like the other. For the young and foolish people must be taught with a certain text and form, otherwise they will easily go astray, if one teaches today and for a year as if one wanted to improve it, and all effort and work will be lost. This was well seen by the dear fathers, who used the Lord's Prayer, faith, and the Ten Commandments all in one way; therefore we should also teach such pieces to the young and simple-minded people in such a way that we do not shift one syllable, or hold or recite one year differently from the other.

4 Therefore, choose whatever form you want and stick to it forever. But when you preach to the learned and intelligent, you may prove your art and make these pieces as colorful and as masterly as you can. But with the young people stay in a certain eternal form and way and teach them for the very first these pieces, namely, the Ten Commandments, Faith, Our Father 2c., according to the text, from word to word, so that they can repeat it to you and learn it by heart.

(5) Those who do not want to learn that they deny Christ and are not Christians shall not be admitted to the sacrament, shall not be baptized, shall not use any part of the Christian liberty, but shall be badly sent home to the pope and his officials, and to the devil himself. In addition, the parents and landlords shall deny them food and drink and inform them that the prince wants to drive such crude people out of the country 2c. For although no one can be forced to believe, nor should he be forced to believe, yet the mob should be kept and driven so that they know what is right and wrong, with whom they want to live, feed themselves and live; for whoever wants to live in a city should know and keep the city law that he wants to enjoy, God grant that he believes, or is in his heart a rogue or a knave.

6th Secondly: If they know the text well, then teach them afterwards also the understanding, so that they know what it is said, and take before you again this tablets way, or else a short some way, which you

And stay with them, and do not move them one syllable at a time, as the text now says, and take thy time to do it; for it is not necessary that thou take all the pieces at once, but one by one. If they understand the first commandment well beforehand, then take the other before you, and so on; otherwise they will be overwhelmed, so that they will not remember any of them well.

7 Thirdly: When you have taught them such a short catechism, then take the great catechism before you and give them also a richer and wider understanding: there strike out every commandment, request, and item with its various works, benefits, pieties, dangers, and harms; as you will find all this abundantly in so many books made of it. In particular, you must do the commandment and the thing that causes the most trouble among your people; for the seventh commandment, against stealing, you must do strongly among craftsmen, merchants, and even among farmers and servants, for among such people all kinds of unfaithfulness and thievery abound. The fourth commandment must be enforced on children and common men, so that they may be quiet, faithful, obedient and peaceful, and always introduce many examples from the Scriptures of how God has punished and blessed such people.

8. In particular, urge the authorities and parents there to govern well and to bring children to school, showing them how they are obliged to do so, and if they do not do so, what an accursed sin they are committing; for they overthrow and destroy both God's kingdom and the world's kingdom, as the worst enemies of both God and man, and may well say what terrible harm they do, if they do not help to draw children to pastors, preachers, scribes 2c., that God will punish them terribly for it; for it is necessary to preach here; the parents and authorities are sinning in this now, so that it cannot be said that the devil also has a cruel thing in mind.

Lastly: Because the tyranny of the pope is gone, they no longer want to go to the sacrament and despise it. Here, however, it is necessary to proceed, but with this instruction: We are not to force anyone to the faith or to the sacrament, nor any law, nor time, nor

4 E. 21,9.19. The ten commandments. W. X, 5-7. 5

But preach in such a way that they force themselves without our law and, as it were, force us priests to administer the sacrament. Which is done by saying to them, "He who does not seek or desire the sacrament, at least once or four times a year, is to be feared as despising the sacrament and is not a Christian; just as he is not a Christian who does not believe or hear the gospel. For Christ did not say, Let such things be, or despise such things; but, Do such things, as often as ye drink them 2c. He truly wants to do it and not to leave it and despise it. Do this, he says.

010 But he that regardeth not the sacrament greatly, it is a sign that he hath no sin, no flesh, no devil, no world, no death, no danger, no hell; that is, he believeth none of them, though he be up to his ears in them, and is double of the devil. Again, he has no need of grace, life, paradise, kingdom of heaven, Christ, God, or any good thing; for if he thought that he had so much evil and needed so much good, he would not leave the sacrament, in which such evil is helped and so much good is given: nor could he be forced to the sacrament by any law, but he would run himself.

and come running, forcing yourself and driving you to give him the Sacrament.

(11) Therefore, you must not make a law here, as the pope does; only eliminate from this sacrament the benefits and harms, hardships and pieties, dangers and salvation, and they will come without your coercion. But if they do not come, let them go and tell them that they are of the devil, who neither respect nor feel their great need and God's gracious help. But if you do not do this, or make a law and poison out of it, it is your fault that they despise the sacrament. How can they not be lazy if you are asleep and silent? Therefore, priest and preacher, our ministry has now become a different thing than it was under the pope, it has now become serious and wholesome; therefore it now has much more trouble and work, danger and challenge, plus little reward and thanks in the world. But Christ himself will be our reward, if we work faithfully. May the Father of all mercies help us, to whom be praise and thanksgiving forever and ever, through Christ our Lord, amen.*)

*) The preface, which follows in the Leipzig collection, is here in the Tractate von der deutschen Messe.

The Ten Commandments,

as a householder shall simple-mindedly reproach his servants.

The first commandment.

You shall not have other gods.

What is it? Answer:

We are to fear, love and trust GOD above all things.

The other commandment.

You shall not take the name of your God in vain.

What is it? Answer:

We are to fear and love God, so that we do not curse, swear, conjure, lie or deceive by His name, but call upon Him in all our needs, pray, praise and give thanks.

The third commandment.

You shall sanctify the holiday.

** **6 E.21, 10-12. The Little Catechism. W. X, 7-0. 7

What is it? Answer:

We should fear and love God, so that we do not despise the sermon and His word, but keep it holy, listen to it gladly and learn it.

The fourth commandment.

You shall honor your father and your mother, that it may go well with you and that you may live long on the earth.

What is it? Answer:

We are to fear and love God, not to despise or anger our parents and masters, but to cherish them, serve them, obey them, love them and cherish them.

The fifth commandment.

You shall not kill.

What is it? Answer:

We should fear and love God, so that we do our neighbor no harm or harm to his body, but help and support him in all his physical needs.

The sixth commandment.

You shall not commit adultery.

What is it? Answer:

We are to fear and love God, to live chastely and modestly in words and deeds, and to love and honor each of our spouses.

The seventh commandment.

You shall not steal.

What is it? Answer:

We should fear and love God, so that we do not take our neighbor's money or goods, nor bring them to us with false goods or trade; but help him to improve and protect his goods and food.

The eighth commandment.

You shall not speak false witness against your neighbor.

What is it? Answer:

We are to fear and love God, so that we do not falsely lie to our neighbor, betray him, talk against him, or give him a bad name; but we are to excuse him, speak good of him, and turn everything around for the best.

The ninth commandment.

You shall not covet your neighbor's house.

What is it? Answer:

We are to fear and love God, so that we do not cunningly seek our neighbor's inheritance or house, and bring to ourselves a semblance of right, 2c.; but be conducive and serviceable to him in keeping the same.

The tenth commandment.

You shall not covet your neighbor's wife, servant, maid, cattle, or whatever is his.

What is it? Answer: -

We are to fear God and love Him, so that we do not take away our neighbor's wife, servants or livestock, or force them away or turn them away, but rather urge them to stay and do what they owe.

Now what does GOD say of these commandments to all?

Response:

He says thus: I, the LORD thy God, am a zealous God, visiting upon them that hate me the sin of the fathers upon the children unto the third and fourth generation. But to them that love me, and keep my commandments, I am good in a thousand.

What is it? Answer:

God punishes all who transgress these commandments; therefore we should fear his wrath and not do contrary to such commandments. He promises grace and all good things to all who keep these commandments; therefore we should love him and trust him and gladly do according to his commandments.

8 E. 21,12-I4. Faith. W. X, 9-11. 9

Faith,

as a householder should hold it up to his servants in the most simple way.

The first article.

From Creation.

I believe in God the Father, Almighty Creator of heaven and earth.

What is it? Answer:

I believe that God created me together with all creatures, gave me body and soul, eyes, ears and all limbs, reason and all senses and still preserves them; and shoes, food and drink, house and yard, wife and child, land, cattle and all goods, with all necessities and nourishment of body and life abundantly and daily provided, protected against all dangers and protected and preserved from all evil, and all this out of pure fatherly, divine goodness and mercy, without all my merit and worthiness. I owe him all this thanks and praise, and in return I owe him service and obedience. This is certainly true.

The second article.

From Redemption.

And to Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried, descended into hell, rose from the dead on the third day, ascended into heaven, sitting at the right hand of God the Father Almighty, from whence He will come to judge the living and the dead.

What is it? Answer:

I believe that Jesus Christ, true God, born of the Father in eternity, and also true man, born of the Virgin Mary, is my Lord, who redeemed me, a lost and condemned man, purchased and won me from all sins, from death and from the power of the devil, not with gold or silver, but with his holy, precious blood and with his innocent suffering and death, so that I might be his own and live under him in his kingdom and serve him in eternal righteousness, innocence and blessedness, just as he rose from death, lives and reigns forever. This is certainly true.

The third article.

Of sanctification.

I believe in the Holy Spirit, A Holy Christian Church, The Church of the Saints, Forgiveness of Sins, Resurrection of the Flesh, and Eternal Life, Amen.

What is it? Answer:

I believe that I cannot by my own reason or strength believe in or come to Jesus Christ my Lord, but the Holy Spirit has called me through the gospel, enlightened me with His gifts, sanctified me in the right faith and preserved me, just as He calls, gathers, enlightens, sanctifies and preserves all Christianity on earth with Jesus Christ in the right united faith: In which Christianity he forgives me and all believers daily all sins abundantly, and on the last day he will raise me and all the dead and give me and all believers in Christ eternal life. This is certainly true.

10 E. 21.14.15. The Little Catechism. W. X, 11-13. 11

The Lord's Prayer,

as a householder should hold it up to his servants in the most simple way.

Our Father, who art in heaven.

What is it? Answer:

God wants to entice us with this, so that we should believe. Let him be our right Father and we his right children; so that we may confidently and with all confidence ask him, as dear children do their dear father.

The first request.

Hallowed be your name.

What is it? Answer:

God's name is indeed holy in Himself; but we ask in this prayer that it may be holy in us also.

How does this happen? Answer:

Help us, dear Father in heaven, if the Word of God is taught purely and unadulteratedly, and if we live by it as holy children of God. But whoever teaches and lives differently than the Word of God teaches, he profanes the name of God among us, so protect us, Heavenly Father.

The second request.

Your kingdom come.

What is it? Answer:

God's kingdom may well come from Himself without our prayer; but we ask in this prayer that it also come to us.

How does this happen? Answer:

When the heavenly Father gives us His Holy Spirit, that we may believe His holy Word by His grace and live godly, here temporally and there eternally.

The third request.

Thy will be done, as in heaven, so also from earth.

What is it? Answer:

God's good gracious will may be done without our prayer, but we ask in this prayer that it may also be done with us.

How does this happen? Answer:

If God breaks and hinders all evil counsel and will, then do not sanctify the name of God and do not let His kingdom come, as it is the will of the devil, the world and our flesh; but strengthen and keep us firm in His word and faith until our end. This is his gracious good will.

The fourth request.

Give us this day our daily bread.

What is this ? Answer:

God gives daily bread, even without our asking, to all evil men; but we ask in this prayer that He may make us know it and receive our daily bread with thanksgiving.

What does the daily bread mean? Answer:

Everything that belongs to the body food and need, as: Food, drink, clothes, shoes, house, yard, field, cattle, money, property, pious husband, pious children, pious servants, pious and faithful overlords, good regiment, good weather, peace, health, discipline, honor, good friends, faithful neighbors and the like.

The fifth request.

And forgive us our trespasses as we forgive those who trespass against us.

What is it ? Answer :

We ask in this prayer that the Father in heaven will not look upon our sin and for its sake will not deny such a request.

12 E. 21.15-17. The sacrament of holy baptism. W.x, 73-15. 13

For we are not worthy of any of these things, which we ask, neither do we deserve them; but let him give us all things by grace, because we sin much daily, and are well deserving of vain punishment. So we also want to forgive heartily and gladly do good to those who sin against us.

The sixth request.

And lead us not into temptation.

What is it? Answer:

God does not tempt anyone, but we ask in this prayer that God would protect and preserve us, so that the devil, the world, and our flesh would not deceive and seduce us into misbelief, despair, and other great disgraces and vices; and whether we would be challenged, that we would finally win and retain the victory.

The seventh request.

But deliver us from the evil.

What is it? Answer:

We pray in this prayer, as in the summa, that the Father in heaven will deliver us from all kinds of evil, body and soul, good and honor, and finally, when our hour comes, bring us to a blessed end and take us with grace from this pitiful valley to heaven.

Amen.

What is it? Answer:

That I may be sure that such petitions are acceptable to the Father in heaven and are heard; for he himself has commanded us to pray in this way, and has promised that he will hear us. Amen, amen, that means: Yes, yes, it shall be so.

The Sacrament of Holy Baptism,

as a householder is to hold it up to his servants in a simple manner.

To the first.

What is baptism? Answer:

Baptism is not bad water alone, but it is the water set in God's commandment and connected to God's Word.

What then is such a word of God? Answer:

As our Lord Christ speaks Matthew in the last, "Go ye into all the world, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

On the other hand.

What does baptism give or benefit? Answer:

It works forgiveness of sins, redeems from death and the devil, and gives eternal bliss to all who believe; as the words and promise of God read.

What are such words and promise of God?

Response:

Since our Lord Christ speaks Marci at the last: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

Third.

How can water do such great things? Answer:

Water, of course, does not do it, but the word of God, which is with and by the water, and faith, which trusts in such a word of God in the water; for without the word of God the water is bad water and no baptism, but with the word of God it is a baptism, that is, a gracious water of life and a bath of the new birth in the Holy Spirit, as St. Paul says to Tito in Chapter 3: "Through the bath of regeneration and renewal, the water is a water of life and a bath of the new birth in the Holy Spirit.

14 E. 21.17-1S. The small catechism. W. X, 15-17. 15

of the Holy Spirit, which he hath poured out upon us richly through JESUS Christ our Savior, that we through the grace of the same might be justified, and be heirs of eternal life according to the hope." This is certainly true.

Fourth.

What does water baptism like this mean? Answer:

It means that the old Adam in us is to be drowned by daily repentance and

die with all sins and evil lusts, and again come forth daily and be raised a new man, living in righteousness and purity before God forever.

Where is that written? Answer:

St. Paul to the Romans on the 6th says: "We are buried in death together with Christ through baptism: that as Christ is raised from the dead by the glory of the Father, so we also should walk in newness of life."

How to teach the simple to confess.

What is the confession? Answer:

Confession has two parts: one, that one confesses the sin; the other, that one receives absolution or forgiveness from the confessor, as from God Himself, and does not doubt it, but firmly believes that the sins are thereby forgiven before God in heaven.

What sins should one confess?

Before God we should confess all sins, even those we do not recognize, as we do in the Lord's Prayer. But before the confessor we should confess only those sins that we know and feel in our hearts.

Which are they?

Look at your status according to the ten commandments, whether you are father, mother, son, daughter, master, wife, servant, whether you have been disobedient, unfaithful, indolent, whether you have harmed anyone by word or deed, whether you have stolen, omitted, neglected, done harm.

Dear, introduce me a short way to confess.

Response:

This is how you are to speak to the confessor:

Worthy, dear Lord, I beg you to hear my confession and speak forgiveness to me for the sake of God.

Sage an.

I poor sinner confess myself guilty before God of all sins, especially I confess before you that I am a servant, a handmaid 2c. But I serve, alas, unfaithfully to my Lord; for here and there I have not done what they told me, have provoked them to anger and cursing, have neglected and harmed, have also been shameful (i.e. unashamed, shameless) in words and deeds, have been angry with my equals, have murmured and cursed against my wife 2c. I am sorry for all this and ask for mercy, I will mend my ways.

So a Mr. or Mrs. say:

In particular, I confess before you that I have not faithfully raised my child, my servant and my wife to the glory of God. I have cursed, set evil examples with lewd words and works, harmed my neighbor, spoken evil of him, sold too dear, given false and not whole goods; and what more he has done against the commandments of God and his estate. 2c.

But if anyone does not complain of such or such greater sins, he should not worry, or continue to look for sin, or invent it, and thus make a torture out of confession; but tell one or two that you know, so: In particular, I confess that I have once cursed; item, once been unhandsome with words, once spilled this N.

16 E. 21,19.20. The Sacrament of the Altar. W. X, 17-19. 17

met have 2c. So let it be enough. But if you do not know any (which should not be possible), then do not say anything in particular, but take the forgiveness to the general confession, which you do before God against the confessor.

On this the confessor shall say:

May God have mercy on you and strengthen your faith, Amen.

Next:

Do you also believe that my forgiveness is God's forgiveness?

Yes, dear Lord.

On it he speaks:

As you believe, so be it done to you. And I, by the command of our Lord Jesus Christ, forgive your sin in the name of the Father and of the Son and of the Holy Spirit, Amen.

Go in peace!

But those who have a great burden of conscience, or who are distressed and challenged, a confessor will well know how to comfort them with more sayings and stir them to faith. This alone should be a common way of confession for the simple.

The Sacrament of the Altar,

as a householder shall hold the same before his servants in simplicity.

What is the sacrament of the altar? Answer:

It is the true body and blood of our Lord Jesus Christ, under which bread and wine are instituted for us Christians to eat and drink by Christ Himself.

Where is that written? Answer:

Thus write the holy evangelists Matthew, Marcus, Lucas, and St. Paul:

Our Lord Jesus Christ, on the night he was betrayed, took bread, gave thanks, broke it, and gave it to his disciples, saying, "Take this and eat; this is my body which is given for you.

"In like manner also he took the cup after supper, saying, Receive and drink ye all of it: this cup is the New Testament in my blood, which is shed for you for the remission of sins. Do this, as often as you drink it, in remembrance of me."

What is the use of such food and drink? Answer:

This is what these words show us: "Given and shed for you for the forgiveness of sins"; namely, that in the Sacrament we are forgiven for our sins.

forgiveness of sins, life and blessedness are given through such words. For where there is forgiveness of sins, there is also life and blessedness.

How can physical food and drink do such great things? Answer:

Of course, eating and drinking do not do it, but the words which are written: "Given and poured out for you for the forgiveness of sins. These words are next to the bodily eating and drinking as the main part of the sacrament, and whoever believes these words has what they say and what they are, namely forgiveness of sins.

Who then receives such a sacrament worthily?

Response:

Fasting and bodily preparation is indeed a fine outward discipline; but he is rightly worthy and well-skilled who has faith in these words, "Given for you and shed for the remission of sins."

But he who does not believe these words, or doubts, is unworthy and unskillful. For the word "for you" requires vain believing hearts.

18 E. 21, 20-22. The Little Catechism. W. X, 19-21. 19

As a Hans father his shore shall teach morning and evening blessing.

The Morning Blessing.

In the morning, when you get out of bed, you should bless yourself with the holy cross and say:

May God the Father, the Son, the Holy Spirit, amen.

On it, kneeling or standing, say the Faith and Our Father; if you wish, you may say this little prayer in addition:

I thank thee, my heavenly Father, through Jesus Christ, thy dear Son, that thou hast kept me this night from all harm and danger, and I beseech thee to keep me this day also from sins and all evil, that all my doings and life may please thee; for I commit myself, my body and soul, and all things into thy hands; may thy holy angel be with me, that the evil enemy find no power in me, amen.

And then went with joy to your work, and sang about a song, as, the Ten Commandments, or what your devotion gives.

The evening blessing.

In the evening, when you go to bed, you should bless yourself with the holy cross and say:

May God the Father, the Son, the Holy Spirit, amen.

On it, kneeling or standing, say the Faith and Our Father; if you wish, you may say this little prayer in addition:

I thank thee, my heavenly Father, through Jesus Christ thy dear Son, that thou hast graciously kept me this day; and I beseech thee to forgive me all my sin where I have wronged, and graciously keep me this night. For I commit myself, my body and soul, and everything into your hands; may your holy angel be with me, so that the evil enemy may have no power over me, amen.

And then quickly and happily slept.

As a householder should teach his servants to speak Benedicite and Gratias.

The children and servants are to stand before the table with fallen hands and speak demurely:

All eyes wait upon thee, O LORD, and thou givest them their meat in due season. Thou openest thine hand, and satisfieth all that livest with good pleasure.

Then the Lord's Prayer and the following prayer:

O Lord God our heavenly Father, bless us with these thy gifts, which we receive from thy bountiful goodness, through Jesus Christ our Lord, Amen.

The Gratias.

So also after the meal they should do the same, speaking demurely and with fallen hands:

Give thanks to the LORD, for he is good, and his mercy endures forever, who gives food to all flesh, who gives food to cattle, to the young ravens who call on him. He is not pleased with the strength of the horse, nor with the legs of anyone; the LORD is pleased with those who fear him and wait for his goodness.

Then the Lord's Prayer and the following prayer:

We thank you, Lord God the Father, through Jesus Christ our Lord, for all your benefits, who lives and reigns forever, amen.

20 E. 21,22-24. The house table. W.x, 21-23. 21

The house table

The first is a series of sayings for all kinds of sacred orders and orders, to exhort them to their office and service, as if by their own lection.

The bishops, parish priests and preachers.

A bishop shall be blameless, a wife's husband, sober, sedentary, temperate, hospitable, teachable, as a steward of God, not a winebibber, not bragging, not dealing dishonestly, but gentle, not vicious, not stingy, who presides well over his own house, who has obedient children with all honor, not a newcomer, who keeps the word that is sure and able to teach, that he may be mighty to exhort by sound doctrine, and to punish the gainsayers, 1 Tim. 3, 2. ff. Tit. 1, 6. ff.

What the audience owes to their teachers and pastors.

Eat and drink what they have, for a laborer is worth his wages, Luc. 10, 8.

The Lord commanded that those who preach the gospel should feed on the gospel, 1 Cor. 9:14.

He who is instructed by the word shares all good things with him who instructs him. Do not be deceived, God is not mocked, Gal. 6, 6. 7.

The elders who preside well are held in double honor, especially those who labor in the word and in doctrine. For the scripture saith: Thou shalt not bind up the mouth of an ox that driveth. Item, a laborer is worth his wages, 1 Tim. 5, 17. 18.

We beseech you, brethren, that ye know them that labor in you, and that preside over you in the Lord, and admonish you. Love them all the more for their work and be at peace with them, 1 Thess. 5:12.

Obey your teachers and follow them, for they watch over your souls as those who

Give an account of it, that they may do it with joy, and not with sighing: for it is not good for you, Heb. 13:17.

From secular authorities.

Let every man be subject to the authority that has power over him; for the authority that is everywhere is ordered by God, but whoever resists the authority resists God's order; but whoever resists will receive judgment, for she does not bear the sword in vain. She is God's servant, an avenger of punishment for those who do evil, Rom. 13:1 ff.

From the subjects.

Pray to Caesar what is Caesar's, Matth. 22, 21.

Therefore, out of necessity be subjects, not only for the sake of punishment, but also for the sake of conscience. For this reason you must also give your womb, for it is God's servants who are to handle such protection. So give to everyone what you owe, the womb to whom the womb is due, the toll to whom the toll is due, the fear to whom the fear is due, the honor to whom the honor is due, Rom. 13:5, 6, 7.

I therefore exhort that first of all we make supplication, prayer, intercession and thanksgiving for all men, for kings and for all authorities, so that we may lead a quiet and peaceful life in all godliness and respectability. For such things are good and acceptable in the sight of God our Savior, 1 Tim. 2:1, 2, 3.

Remind them to be subject and obedient to the rulers and the authorities 2c., Tit. 3, 1.

22E. 21,24.28. The little catechism. W.x, 23-25. 23

Be subject to all human order for the sake of the Lord, whether it be to the king as the ruler, or to the captains as the messengers from him, for vengeance on the workers of iniquity and for praise to the pious, 1 Petr. 2, 13.

The husbands.

Husbands, dwell with your wives with reason, and give honor to the female, as the weakest instrument, as joint heirs of the grace of life, so that your prayer will not be hindered, 1 Petr. 3, 7. And do not be bitter against them, Col. 3, 19.

To the wives.

Let the wives be subject to their husbands, as to the Lord, as Sarah was obedient to Abraham and called him Lord, whose daughters you have become, if you do well and are not so shy, 1 Petr. 3, 1.

To the parents.

Fathers, provoke not your children to anger, lest they be afraid; but bring them up in discipline and admonition in the Lord, Eph. 6:4.

To the children.

Children, be obedient to your parents in the Lord, for this is right. Honor your father and mother, that is the first commandment which has promise, that it may go well with you and that you may live long on the earth, Eph. 6:1, 2, 3.

To the farmhands, maids, day laborers and workers 2c.

You servants, be obedient to your physical masters with fear and trembling, in simplicity.

of your heart, as Christ Himself: not with service alone in mind, as pleasing men; but as the servants of Christ, that ye do such will of God from the heart, with a good will. Let it seem to you that you serve the Lord and not men. And know that whatsoever a man doeth good, that shall he receive, whether he be bond or free, Eph. 6:5 ff.

To the householder and housewives.

You lords, do the same against them, and burden your tribulations; and know that you also have a Lord in heaven, and with Him there is no respect of person, Eph. 6, 9.

The common youth.

Young people, be subject to the old and show humility in this. For God resists the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in his time, 1 Petr. 5, 5. 6.

To the widows.

She who is a true widow and lonely puts her hope in God and keeps praying day and night. But she that liveth in lusts is alive and dead, 1 Tim. 5:5, 6.

The municipality.

Love your neighbor as yourself. All commandments are written in the word, Rom. 13, 9. And continue to pray for all people, 1 Tim. 2, 1.

Each one learns his lesson, and the house will be happy.

24 E.21,26.27. The Great Catechism. W. X, 26-28. 25

The Great Catechism.

A Christian, salutary and necessary preface and faithful serious exhortation by D. Martin Luther to all Christians, but especially to all pastors and preachers, that they should daily practice and always practice the Catechism, which is a short summa and excerpt of the entire Holy Scripture 2c.

1. That we so nearly practice the Catechism, and both desire and ask to practice it, we have no small cause: for we see that, unfortunately, many pastors and preachers are very tardy in this, and despise both their office and this doctrine: some out of great high art, but some out of sheer laziness and belly care, who do not take a different attitude to the matter, but as if they were pastors or preachers for the sake of their belly, and had to do nothing but use the goods, because they live; as they were accustomed to do under the papacy.

(2) And though they have all that they ought to teach and preach now so abundantly, clearly, and easily before them, in so many wholesome books, and, as they called them aforetime, the right sermons per se loquentes, Dormi secure, Paratos et Thesauros; yet are they not so pious and honest as to buy such books; or, if they have them at once, yet neither look at them, nor read them. Ah, these are especially disgraceful gluttons and belly servants, who should be cheaper sow herders or dog servants, than soul guardians and priests.

And that they would do so much, because they are now rid of the useless heavy chatter of the seven times*), in the same place morning, noon and evening about a leaf or two from the catechism, prayer booklet,

*The so-called hourly prayer (officium horarum) prescribed to the clergy in the papacy, which was also called "the seven times" because it was to be performed at seven different times or hours of the day. D. Red.

They read the New Testament or the Bible and prayed an Our Father for themselves and their parishioners, so that they might again give honor and thanks to the gospel, through which they are relieved of many burdens and burdens, and be a little ashamed that they, like swine and dogs, do not keep more of the gospel than such lazy, harmful, shameful, carnal liberty. For the rabble, alas, is already too little mindful of the gospel, and we can do nothing special, even if we use all our diligence; what shall we do, then, if we want to be lazy and slothful, as we were under the papacy?

(4) Above all this, there is the shameful vice and secret evil of security and weariness, that many think that the Catechism is a bad little doctrine, which they read over at once and then can immediately throw the book into a corner and are ashamed to read more in it. Yes, one can find quite a number of good-for-nothings and felons even among the nobility, who pretend that henceforth they need neither pastors nor preachers, that they have it in books and can well learn it from themselves, and they also confidently let the parishes decay and fall into ruin, and both pastors and preachers suffer misery and hunger; as is proper for the foolish Germans to do. For we Germans have such a shameful people, and must suffer it.

But I say this for myself. I am also a doctor and preacher, yes, so learned

26 E. 21,27-29. The Great Catechism. W.x. 28-31. 27

I still act like a child who is taught the Catechism, and also read and speak from word to word in the morning, and when I have time, the Ten Commandments, faith, the Lord's Prayer, Psalms 2c. And I still have to read and study daily, and yet I cannot persevere as I would like, and I have to remain a child and student of the Catechism, and I like to stay that way. And these tender, disgusting fellows want to be a doctor above all doctors with one over-reading, can do everything and need nothing more. Well, this is also a certain sign that they despise both their office and the souls of the people, yes, and also God and his word, and must not fall, but have already fallen all too horribly; they would probably need to become children and begin to learn the ABC, which they think they have long since torn on their shoes,

(6) For this reason, I beg such lazy guards or presumptuous saints to be persuaded for God's sake and to believe that they are truly, truly, not so learned and so high doctors as they let themselves think, and never think that they have learned this thing or know it well enough, even if they think that they can do it all too well. For even if they would and could know it to the best of their ability, which is not possible in this life, there is nevertheless much benefit and fruit behind it, if it is practiced daily with thought and speech, namely, that the Holy Spirit is present in such reading, speech and remembrance, and always gives new and more light and devotion to it, so that it always tastes better and better and comes to pass, as Christ also promises, Match. 18:20: "Where two or three are gathered together in my name, there am I in the midst of them."

(7) This helps greatly against the devil, the world, the flesh and all evil thoughts, if one deals with God's word, speaks and writes about it, so that the first Psalm, v. 2, also praises blessed those who act day and night according to God's law. Without doubt, you will not burn incense or other incense more strongly against the devil,

For if you deal with God's commandments and words, speak of them, sing of them or think of them. This, of course, is the right holy water and sign, from which he flees and so that he can be chased.

Now you should read, speak, think and act such things gladly just for the sake of it, if you have no other fruit and benefit from it than that you can chase away the devil and evil thoughts with it, because he cannot hear nor suffer God's word; and God's word is not like another loose talk, as by Dieterich of Bern 2c., but, as St. Paul, Rom. 1, 16, says, a power of God; indeed, a power of God, which helps the devil with his burnt suffering, and strengthens, comforts and helps us out of measure.

9 And what shall I say much? Where I should tell all the benefits and fruit that God's word brings about, where would I take enough paper and time? The devil is called a thousandfold artist, but how can one call God's word that chases away and destroys such a thousandfold artist with all his art and power? Of course, there must be more than a hundred thousand artists, and we should so lightly despise such power, benefit, strength and fruit, especially those of us who want to be pastors and preachers? Not only should we not be given anything to eat, but we should also be put to the sword and given lungs, because we not only need all this daily, like daily bread, but we must also have it daily against the daily and restless temptation and lurking of the thousand-favored devil.

(10) And even if this were not enough to admonish us to read the Catechism daily, God's commandment alone should compel us sufficiently, who, Deut. 6:7, 8, 9, earnestly commands that one should always remember His commandment "sitting, walking, standing, lying down, standing up" and have it, as it were, as a constant mark and sign before one's eyes and in one's hands. No doubt he will not call and demand this so earnestly in vain, but because he knows our danger and distress, as well as the constant and furious storming and temptation of the devil, he will warn us against it, prepare us and keep us as with good "armor against their fiery darts", Eph. 6, 16. and

28 E. 21, 29-31. Preface. W.x, 31-33. 29

with a good remedy against their poisonous, evil foulness and ingestion. O what mad, senseless fools we are, that we should dwell or ever lodge among such mighty enemies as the devils are, and for this purpose despise our arms and weapons, and be lazy to look upon them or think of them.

(11) And what do such overweening presumptuous saints do, who do not want or like to read and learn the Catechism daily, but that they consider themselves much more learned than God Himself is, with all His holy angels, prophets, apostles and all Christians. For since God Himself is not ashamed to teach such things daily, as He knows nothing better to teach, and always teaches such the same thing and does nothing new nor different, and all the saints know nothing better nor different to learn and cannot unlearn: Are we not then the very finest of fellows, which we allow ourselves to think, when we have once read and heard it, that we can do it all, and may neither read nor learn any more, and can learn that in one hour, which God himself cannot teach; if he has taught it from the beginning of the world to the end, and all the prophets together with all the saints have had to learn it, and have still remained pupils, and must still remain.

For this must be: He who knows the Ten Commandments well and completely must know all Scripture, so that he can advise, help, comfort, judge, and pass sentence on both spiritual and temporal beings in all matters and cases, and may be a judge of all doctrine,

Estates, spirits, rights, and what may be in the world. And what is the whole Psalter but vain thoughts and exercises of the first commandment? Now I know for certain that such lazy bellies or presumptuous spirits do not understand one psalm, let alone the whole of the holy Scriptures, and want to know and despise the Catechism, which is a short excerpt and copy of the whole of the holy Scriptures.

For this reason I ask all Christians, especially the pastors and preachers, not to be too early doctors and to presume to know everything. There is much to be done in the matter of knowledge and tense cloth; but practice it daily and always do it, and in addition beware with all care and diligence of the poisonous flesh of such certainty or conceited masters, but persevere steadily both in reading, teaching, learning, thinking and writing, and do not let up until they have experienced and become certain that they have taught the devil to death and have become more learned than God Himself and all His saints are.

14. if they will do such diligence, I will promise them, and they shall also realize what fruit they will obtain, and how fine people God will make of them, that in time they themselves shall finely confess that the longer and more they practice the catechism, the less they know about it and the more they have to learn about it, and then they, as the hungry and thirsty, will taste rightly what they may not smell now because of great abundance and surfeit. Then grant God His grace, amen.

Foreword.

(1) This sermon is arranged and begun to be an instruction for children and the simple; therefore it is also called catechism from ancient times, that is, a children's teaching, so that every Christian should know it for his own use; so that whoever does not know it cannot be counted among Christians and be admitted to any sacrament. Just as a craftsman who does not know the right and use of his craft is cast out and considered unfit. The

In addition, young people are to be taught the pieces that belong in the catechism or children's sermon, and they are to practice and practice them diligently.

(2) Therefore every householder is obliged to examine his children and servants at least once a week and to find out what they know or have learned, and, if they cannot, to keep them in earnest. For I think it is time, yes, it still happens every day, that one can hear coarse, old.

30 D. 21,31-33. The Great Catechism. W.x, 33-36. 31

old people who did not know or still do not know anything about it: Nevertheless, they go to baptism and the sacrament, and need everything that Christians have; so that those who go to the sacrament should know more and have a fuller understanding of all Christian doctrine than the children and new disciples; although we leave it for the common crowd with the three things that have remained in Christianity from old age, but have been taught and practiced little; until one practices and becomes proficient in the same, both young and old, what Christians are called and want to be, and are namely these:

First, the ten commandments of God.

1. you shall have no other gods besides me.

2. You shall not take the name of God in vain.

3. you shall celebrate the holiday saint.

You shall honor your father and mother.

5. you shall not kill.

6. you shall not commit adultery.

7. you shall not steal.

8. You shall not bear false witness against your neighbor.

9. you shall not covet your neighbor's house.

010 Thou shalt not covet his wife, or his manservant, or his maidservant, or his cattle, or any thing that is his.

Second: The main articles of our faith.

I believe in God the Father, the Almighty Creator of heaven and earth.

(2) And to Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of Mary the Virgin, suffered under Pontius Pilate, was crucified, died and was buried, descended into hell, rose again from the dead on the third day, ascended into heaven, and is seated at the right hand of God the Father Almighty, from whence He is to judge the living and the dead.

3. I believe in the Holy Spirit, One Holy Christian Church, Communion of Saints, Forgiveness of Sins, Resurrection of the Flesh and One Eternal Life, Amen.

Third: The prayer or Our Father,

as Christ taught.

Our Father, who art in heaven! 1. hallowed be your name. 2. let your kingdom come. 3. thy will be done on earth as it is in heaven. 4. give us this day our daily bread. 005 And forgive us our trespasses, as we forgive them that trespass against us. 6th And lead us not into temptation. 7. but deliver us from evil, amen.

These are the most necessary pieces, which one must first learn to recite from word to word. And the children must be accustomed to it every day when they get up in the morning, go to table and go to sleep in the evening, that they must recite it, and not give them food or drink, if they have said it. In the same way, every householder is obliged to keep the servants and maids with him, so that he does not keep them with him if they are unable or unwilling to learn. For it is not to be suffered that a man should be so rough and savage, and not learn such things, because in these three pieces all that we have in the Scriptures is written recently, crudely, and most simply; for the dear fathers or apostles (who they were) have thus put into one sum what is the doctrine, life, wisdom, and art of Christians, whereof they speak and act, and wherewith they deal.

Now when these three things have been comprehended, it is also necessary to know how to speak of our sacraments, which Christ Himself instituted, of baptism and of the holy body and blood of Christ; namely, the text which Matthew and Mark write at the end of their Gospels, how Christ gave the last to His disciples and dismissed them.

From baptism.

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son; and

** **32 E. 21, 33-35. ' I. The Ten Commandments. The first commandment. N. X.3K-38. 33

of the Holy Spirit. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Match. 28, 19. Marc. 16, 16.

This much is enough for a simple person to know from the Scriptures about baptism; likewise also about the other sacrament with short simple words, namely the text of St. Paul:

From the Sacrament.

Our Lord Jesus Christ, on the night he was betrayed, took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take this and eat; this is my body, which is given for you; do this in remembrance of me.

The same also the cup, after supper, saying, This cup is the New Testament in my blood, which is poured out for you for the remission of sins. Do this, as often as you drink it, in remembrance of me. 1 Cor. 11, 23. 24. 25.

So everywhere you would have five pieces of the whole Christian doctrine, which you could always

and demand and interrogate from word to word. For do not rely on the young people learning and retaining from the sermon alone. If one knows such pieces well, then one can also present some psalms or hymns, which are made on them, for the addition and strength of the same, and thus bring the youth into the Scriptures and continue daily. But it should not be enough to grasp and count the words alone, but let the young people also go to the sermon, especially at the time appointed for the catechism, that they may hear it interpreted and learn to understand what each piece has in itself; so that they may also recite it as they have heard it, and answer correctly when they are asked, so that it may not be preached without profit and fruit. For this reason we take pains to preach the Catechism often, so that it may be imparted to the young, not in a high or sharp manner, but briefly and in the most simple way, so that it may be well received by them and remain in their memory. For this reason, we will now take the indicated pieces one after the other before us and speak of them most clearly, as much as is necessary.

I. The Ten Commandments.

The first commandment.

You shall not have other gods. (Ex. 20:3. Deut. 5:7.)

(1) That is, you alone shall take me for your God. What is this said, and how is it understood? What does "having a God" mean, or what is "God"? Answer: A God is the one to whom one should turn for all good things and have refuge in all troubles, so that "to have a God" is nothing else than to trust and believe in him from the heart; as I have often said that only the trust and faith of the heart makes both God and idol. If faith and trust is right, then your GOt is also right; and again, where trust is wrong and unjust, there neither is the right GOt. For

the two belong to Haufe (together), faith and God. What you now, I say, hang your heart on and rely on, that is actually your God.

2 Therefore the opinion of this commandment is that it requires right faith and confidence of heart, which meet the right one God and hang on Him alone. And will have said so much: Behold, let me alone be thy God, and seek no other: that is, what thou lackest in good, turn to me, and seek it of me; and where thou sufferest calamity and distress, grovel and cleave unto me. I, I will give thee enough and help thee out of all distress; only let thy heart cleave to no other, nor rest on any other.

3. that I must strike out a little roughly, so that one understands it and notices it with mean

34 12.21.35-37. The Great Catechism. W. X. 38-41. 35

Examples of the contradiction. There is a man who thinks he has God and everything when he has money and goods, and he relies and boasts so stiffly and confidently on this that he gives nothing to anyone. Behold, this man also has a god called Mammon, Matth. 6, 24, that is, money and goods, on which he sets all his heart, which is also the most common idol on earth. He who has money and goods knows himself safe, is cheerful and undaunted, as if he were in the midst of paradise; and again, he who has none, doubts and fears, as if he knew of no God. For you will find very few of them who are of good cheer, who neither mourn nor complain if they do not have mammon; it sticks and clings to nature all the way into the pit. So also, who trusts and defies that he has great art, wisdom, power, favor, friendship and honor, he also has a God; but not this right one God. This you see again, how presumptuous, sure and proud one is of such goods, and how despondent when they are not available or are taken away. Therefore, I say again that the correct interpretation of this passage is that "to have a God" means to have something in which the heart trusts completely.

(4) Consider what we have hitherto done in blindness under the papacy: if a tooth hurt someone, he fasted and worshipped St. Apollonia; if he was afraid of fire, he made St. Lawrence his emergency helper; if he was afraid of pestilence, he vowed himself to St. Sebastian or St. Roch, and countless other abominations, since every saint vowed himself to St. Sebastian or St. Roch. If he was afraid of pestilence, he vowed to St. Sebastian or Rochus, and of the abomination countless more, since each chose his saint, worshipped and called to help in times of need. Among them are also those who do it too roughly and make a covenant with the devil so that he will give them enough money or help them to become a bogeyman, protect their livestock, restore lost property, etc., as the sorcerers and black artists. For all of them put their hearts and trust elsewhere than in the true God, do not look to Him for good, nor do they seek it from Him.

5 So now you easily understand what and how much this commandment demands, namely the whole heart of man and all trust in God alone and no one else. For God

You can take it for granted that it cannot be grasped and held with the fingers, nor can it be put into a bag or closed in a box. But it is called grasped when the heart grasps it and clings to it. But to cling to him with the heart is nothing else than to rely on him completely. That is why he wants to turn us away from everything else that is apart from him and draw us to himself, because he is the only eternal good. As if he were to say, "Whatever you have previously sought from the saints or trusted in mammon and other things, turn all of it over to me and consider me to be the one who will help you and abundantly shower you with all good things.

(6) Behold, the true glory and worship that pleases God, which he also commanded in eternal wrath, that the heart should know no other consolation nor confidence but in him; neither be thwarted thereby, but rather dare and set at nought all that is on earth. On the other hand, you will easily see and judge how the world practices false worship and idolatry. For there has never been a nation so wicked as this, that has not set up and kept a divine service; for every man hath offered up to a strange god, whereunto he hath provided himself good, help, and comfort. For example, the pagans, who set their date on power and domination, raised their Jupiter to the highest god; the others, who sought wealth, happiness, or lust and good days, Hercules, Mercurius, Venus, or others; the pregnant women Diana or Lucina; and immediately everyone made him a god, for which his heart carried him. So that actually, also according to all heathen opinion, "to have a God" means to trust and believe. But their trust is false and unjust, for it is not placed in the only God, apart from whom there is truly no God in heaven or on earth, Isa. 44:6. Therefore the pagans actually make their own imaginary conceit and dream of God into an idol and rely on vain nothingness. Thus all idolatry is done, for it does not only consist in erecting and worshipping an image, but primarily in the heart, which looks elsewhere for help and comfort.

36 E. 21, 37-39. I. The Ten Commandments. The first commandment. W. x, 41-43. 37

If a person seeks help from creatures, saints or devils, and does not accept God, nor sends so much good to him that he wants to help, he does not believe that anything good happens to him from God.

7. there is also a false worship and the highest idolatry, which we have practiced until now and still rule in the world, on which also all spiritual states are based, which concerns only the conscience, which seeks help, comfort and bliss in its own works; misses to force heaven from God, and calculates how much it has sacrificed, fasted. Mass has kept 2c. It relies and insists on it as if it did not want to take anything from him as a gift, but wanted to acquire it itself or earn it superfluously, just as if he had to be at our service and be our debtor, but we had to be his feudal lords. What is this different from making an idol, even an apple god, out of GOD and taking himself for GOD and raising himself up? But this is a little too sharp, does not belong for the young disciples.
8. But let this be said to the simple, that they may well know and keep the meaning of this commandment, that one should trust in God alone and look to him for all good things and wait for them from him, as he who gives us body, life, food, drink, nourishment, health, protection, peace and all necessities of temporal and eternal goods, in addition to keeping us from misfortune and, if something happens to us, saving us and helping us out; so that God, as has been said enough, is the only one from whom all good things are received and all misfortunes are removed. Therefore, I think, we Germans call God by this name from time immemorial, more refined and more noble than any other language, after the word good, as He is an eternal fountain of water, who pours over Himself with goodness, and from whom everything that is good and is called good flows out.

(9) For though many other good things come to us from men, yet all things are said to be received from God, which are received by His command and ordinance. For our parents and all authorities, as well as every man toward his neighbor, are commanded to do us all kinds of good, so that we do not receive it from them, but through them from God. For the creatures are only the instruments and means by which we receive it.

God gives all things, as He gives breasts to the mother and milk to the child; grain and all kinds of plants from the earth for food; of which goods no creature can make any by itself. For this reason, no human being is to take or give anything, unless it is commanded by God to recognize His gifts and give thanks to Him, as this commandment requires. Therefore, neither are such means of receiving good through creatures to be rejected, nor to seek through presumption other ways and means than God has commanded. For that would not be to receive from God, but to seek from oneself.

(10) Therefore let every man take heed to himself, that he esteem this commandment above all things great and high, and not make a jest of it. Question and search your own heart, and you will find out whether it is attached to God alone or not. If you have such a heart, which can provide itself with only good things, especially in hardship and lack, and let go of everything that is not God, then you have the one true God. Again, if it hangs on to something else, if it trusts in more good and help than in God, and does not run to him, but flees from him when things go badly for him, then you have another god.

011 Therefore, that it may be seen that God will not be turned aside, but will keep it earnestly, he hath put in this commandment, first of all, a dreadful omen, and after that a goodly, comforting promise, which it is well to make, and to preach unto the young people, that they may understand it, and keep it: "For I am the LORD thy God, a strong zealot, visiting the iniquity of the fathers upon the children unto the third and fourth generation, which have hated me. And do mercy unto many thousands that love me, and keep my commandments." Exodus 20:5, 6, Deut. 5:9, 10.

(12) Although these words apply to all the commandments, as we shall hear hereafter, they are set apart for this main commandment, because it is most important for a man to have a right head, for where the head is right, the whole body must also be right.

38 E. 21:39-41. The Great Catechism, W.x, 43-46. 39

Life will go right. And again, learn from these words how angry God is with those who rely on something besides Him; again, how kind and gracious He is to those who trust and believe in Him alone with all their heart; so that the anger does not diminish to the fourth generation or generation, but the goodness or kindness extends over many thousands. So that one does not go so surely and strike himself in the entrenchment, as the rough hearts think, there is not great power in it. He is such a God, who does not leave it unsmelled that one turns away from him, and does not cease to be angry until the fourth generation, until they are thoroughly exterminated. Therefore he will be feared and not despised.

(13) He has also proved this in all histories and stories, as the Scriptures abundantly show us and daily experience can well teach us; for he has completely eradicated all idolatry from the beginning, and for its sake both Gentiles and Jews; just as he also overthrows all false worship in the present day, so that all who remain in it must finally perish. Therefore, even if one now finds proud, mighty and rich walls that defy their mammon, regardless of God's anger or laughter, as those who dare to endure His wrath, they will not carry it out, but before one knows it, they will fail with everything they trusted in; just as all others have perished who knew themselves to be safer and more powerful.

(14) And for the sake of such hard heads as these, who think that because he stands firm and lets them sit, he knows nothing about it or does not take it on himself, he must strike and punish so that he cannot forget it until their children's children, so that everyone may be offended by it and see that he is not joking. These are also the ones he means when he says, "those who hate me," that is, those who persist in their defiance and pride; they do not want to hear what is preached or said to them; if they are punished so that they recognize themselves and mend their ways before the punishment begins, they become mad and foolish, so that they honestly deserve the wrath; as we also now experience daily with bishops and princes.

(15) How terrible these words of doom are, there is so much more powerful comfort in the promise that those who keep God alone may be sure that he will show mercy to them, which is vain good and proves good not only for them, but also for their children to the thousandth and thousandth generation. This should move us and drive us to venture our hearts on God with all confidence, if we desire to have all good things temporally and eternally, because the high Majesty offers Himself so highly, appeals so warmly and promises so abundantly.

(16) Therefore let every man take it to heart, that it be not regarded as if it were spoken by man. For it is either eternal blessing, happiness and blessedness, or eternal wrath, misfortune and heartache. What more do you want or desire* than that he so kindly promises you that he will be yours with all good, protect you and help you in all troubles? Unfortunately, however, the world does not believe any of these, nor does it take them for God's word, because it sees that those who trust in God and not in mammon suffer sorrow and distress, and the devil opposes and resists them, so that they keep no money, favor or honor, and hardly even life; on the other hand, those who serve mammon have power, favor, honor and goods, and all the goods of the world. Therefore, such words must be taken against such appearances and know that they do not lie or deceive, but must become true.

(17) Think back thou thyself, or inquire of him, and tell me, they that have laid all their care and diligence to gather together great goods and money, what have they accomplished at last? thou shalt find that they have lost toil and labor; or though they have gathered together great treasures, yet they have perished and flown away. So that they themselves never became happy with their property, and afterwards it did not reach the third heirs. You will find enough examples in all histories, even from old experienced people; just look at them and pay attention to them. Saul was a great king, chosen of God, and a pious man; but

40 E. 21:41-44- I. The Ten Commandments. The second commandment. W.x, 46-43. 41

When he was seated and let his heart sink, clinging to his crown and power, he had to perish with all that he had, so that none of his children would remain, 1 Sam. 10, 1. Cap. 15, 17. 19. 26. Cap. 16, 14. Again, David was a poor, despised man, driven out and chased, so that he was nowhere secure in his life, yet (and yet) he had to remain before Saul and become king, 1 Sam. 16, 13. 16, 13. For these words had to remain and become true, because God cannot lie nor deceive, 1 Sam. 15,29. Only do not let the devil and the world deceive you with their appearances, which last for a while, but are finally nothing.

18. Therefore, the first commandment is for us to learn, that we may see how God will not suffer presumption nor trust in any other thing, and requires nothing more of us than a hearty confidence in all that is good, so that we may walk rightly and straightly before us and have all the goods that God gives, need no more than a cobbler needs his needle, awl and wire for his work and then puts them away, or a lodger needs food and shelter only for his temporal needs, each in his place according to God's order, and let none be his lord or god. That is enough of the first commandment, which we must strike out in words, because most of the power lies in it; so that, as said before, where the heart is well with God and this commandment is kept, the others all follow.

The second commandment.

You shall not take God's name in vain. (Ex. 20, 7. Deut. 5, 12.)

(19) Just as the first commandment instructed the heart and taught faith, so this commandment leads us out and sets the mouth and tongue against God. For the first thing that breaks out of the heart and is shown is the words. As I have taught you above to answer what it means to have a God, so you must also learn to understand this commandment and all the commandments, and you must say them from yourself. If one now asks:

How do you understand the other commandment, or what does it mean to take or misuse God's name in vain? Answer in brief thus: It means to misuse God's name when one calls God the Lord, in whatever way it may be done, to lie or to do all kinds of evil. For this reason, it is imperative that one does not take God's name in vain or use it in his mouth, since the heart knows otherwise, or should know otherwise, than among those who swear in court and one part lies to the other. For one cannot take God's name in vain more than to lie and deceive with it. Let the German and easiest understanding of this commandment remain.

20 From this, everyone can calculate for himself when and how God's name is misused in many ways, although it is not possible to tell all misuses. However, to recapitulate, all abuses of God's name occur first of all in worldly dealings and matters concerning money, property, honor, whether in public in court, in the marketplace, or otherwise, when people swear and take false oaths in God's name, or take the matter upon their souls. And this is especially common in matrimonial cases, where two people go and secretly betroth each other and then swear off. Most of the abuse, however, is in spiritual matters that affect the conscience, when false preachers stand up and offer their lies for God's word.

(21) Behold, this is called adorning oneself under God's name, or wanting to be beautiful and right in coarse worldly affairs or high subtle matters of faith and doctrine. And among the liars also belong the blasphemers; not only the very coarse ones, well known to everyone, who unashamedly desecrate God's name, who do not belong in our school, but in the school of the executioner, but also those who publicly blaspheme the truth and God's word and give it to the devil; of which there is no need to say more now.

(22) Now let us learn and take to heart how great is the importance of this commandment, that we beware and shun with all diligence all abuses of the holy name, as the highest sin that can be committed outwardly. For to lie and to deceive is to

42 21,44-46. The Great Catechism. W. X, 48-51. 43

This is a great sin in itself, but it becomes much more serious when one wants to justify it, and puts it on God's name to confirm it and makes it a cover of shame; so that one lie becomes a twofold, even manifold lie.

For this reason God added a serious word of caution to this commandment, which means: "For the Lord will not hold him innocent who takes His name in vain," Exodus 20:7, Deut. 5:11, that is, no one should be given a gift or go unpunished. For as little as he will let one's heart be turned away from him, so little will he suffer his name to be taken in vain. Now it is, unfortunately, a general plague in all the world that there are so few who do not use God's name for lies and all wickedness, so few as you are who trust in God alone from the heart.

(24) For this beautiful virtue is in all of us by nature, that he who has done wickedness would gladly cover and adorn his shame so that no one would see or know it; and there is no one so bold as to boast of wickedness committed before anyone; they all want to have done it wickedly before it is known. If one of them is attacked, God must take the blame with his name and make the evil pious and the disgrace honorable. This is the general course of the world, like a great deluge torn in all lands. That is why we have to pay what we seek and deserve, pestilence, war, flood, fire, water, women, children, servants and all kinds of misfortune. Where else would so much misery come from? It is still a great grace that the earth carries and nurtures us.

(25) Therefore, first of all, the young people should be taught and accustomed to keep this and other commandments in mind and, if they transgress them, to follow them quickly with a rod and to remind them of the commandment and always to instill it in them, so that they may be raised up not only with punishment but also to fear and reverence God.

(26) Now you understand what it means to take God's name in vain, that is, to repeat in the shortest possible way, either to lie, and to say something under the name of

to give that which is not, or to curse, to swear, to conjure, and summa, how to wreak wickedness. In addition, you must also know how to use the name correctly. For besides the word, when he says: "You shall not use God's name in vain", he nevertheless gives to understand that one should use his name well. For it was revealed and given to us for this very reason, that it should be used and be of use. Therefore, since it is forbidden here to use the holy name for falsehood or vice, it follows that it is commanded again to be used for truth and all good; namely, if one swears rightly where it is necessary and required. So also when one teaches rightly; item, when one calls on the name in need, praises and gives thanks in good 2c. All these things are summed up and commanded in the saying, Psalm 50:15: "Call upon me in the time of trouble, and I will deliver thee, and thou shalt glorify me." For all this is to draw him to the truth and to use him blessedly, and thus his name is sanctified, as the Lord's Prayer prays.

27 Thus you have explained the sum of the whole commandment. And from this understanding the question has been easily resolved, so that many teachers have worried why in the gospel it is forbidden to swear, Matth. 5, 33. 34. when Christ, Joh. 14, 12. Cap. 16, 20. 23., St. Paul, 2 Cor. 1, 23. and other saints have often sworn. And this is the opinion recently: One should not swear for evil, that is, for lies and where it is not necessary and useful; but for good and the betterment of the neighbor one should swear. For it is a good work to praise God, to confirm truth and right, to repel lies, to bring people to peace, to render obedience, and to tolerate strife; for God Himself comes to the rescue and separates right from wrong, evil from good. If one part swears falsely, it has its judgment that it will not escape punishment. And even if it lasts for a while, they will not succeed, so that everything they gain will be lost under their hands and will never be enjoyed happily. As I have found out from many who have sworn their marriage vows

44 E. 21:46-48 I. The Ten Commandments. The third commandment. W. X, 51-53. 45

that they have not had a good hour or a healthy day after that, and thus both, in body and soul, and goods as well. Both body and soul, as well as property, are miserably spoiled.

28 Therefore I say and exhort, as before, that the children be accustomed in time to come to warnings and terrors, and to ward off and punish, that they shun lies, and especially to bring God's name to bear upon them. For where they are allowed to go in this way, nothing good will come of it; as now before our eyes, that the world is more evil than it has ever been, and no rule, obedience, faithfulness, nor belief, but vain, unruly people, on whom neither teaching nor punishment helps; which is all God's wrath and punishment on such wanton disregard of this commandment.

(29) Secondly, they should also be urged and encouraged to honor God's name and to keep it in their mouths in everything they encounter and encounter. For this is the right honor of the name, that one should take all comfort in it and call upon it, so that the heart, as mentioned above, first gives its honor to God through faith, and then the mouth through confession.

(30) This is also a blessed, useful habit, and very powerful against the devil, who is always around us and lurking, as he would like to bring us to sin and shame, misery and distress; but he does not like to hear and cannot stay long, where one calls and calls upon God's name from the heart, and many a terrible and horrible case should come to us, where God would not save us by calling upon His name. I have tried it myself and have experienced that often sudden great accidents have turned and gone away immediately by such calling. To the devil's sorrow, I say, we should always keep the holy name in our mouths, so that he could not harm us as he would like.

31. It also serves that we get into the habit of daily commanding ourselves to God, with soul and body, wife, child, servants, and what we have, for all random needs; hence also the Benedicite, Gratias, and other blessings in the evening and in the morning have come and remained. Item: the children's exercise, that one blesses oneself, if one does something monstrous and

See and hear terrible things, and say: Lord God, protect! Help, dear Lord Christ, or the like. Again, if someone does something good without thinking about it, no matter how small it is, he should say, "Praise and thanks be to God that God has given me. As children used to fast and pray to St. Nicholas and other saints. This would be more pleasant and pleasing to God than neither monastic life nor Carthusian sanctity.

(32) Behold, so would the youth be brought up childlike and playfully in the fear of God and honor, that the first and the other commandments might be kept in good time and constant practice. There something good could remain, grow up and produce fruit, so that such people would grow up, whose whole country would enjoy and become happy. This would also be the right way to raise children, because they can be accustomed to good things and pleasure. For what one is to force with rods and blows alone, no good way comes of it, and even if one goes far, they do not remain pious any longer than the rod lies on their neck. But here it is rooted in the heart that one is more afraid of God than of the rod and shillelagh. I say this so simple-mindedly for the youth that it may come to pass; for since we preach to children, we must also slur our words with them. Thus we have prevented the abuse of the divine name and taught the right use of it, which should consist not only in words, but also in practice and life, so that one may know that such things are heartily pleasing to God, and may reward it as abundantly as He wants to punish that abuse.

The third commandment.

You shall keep the holiday holy. (Ex. 20:8.

Deut. 5:12)

We have named the holiday after the Hebrew word Sabbath, which actually means to celebrate, that is, to stand idle from work; hence we use to say, to make a holiday, or to give a holy evening. Now, in the Old Testament, God set apart the seventh day to be celebrated and commanded that it be kept holy above all others.

46 E.21, 48-50. The Great Catechism. W.x,53-56. 47

keep. And according to this outward observance, this commandment is given to the Jews alone, that they should stand still and rest from rude works, that both man and beast might recover and not be weakened by constant labor. . Even though they then stretched it too tight and abused it grossly, that they also blasphemed Christ and could not stand such works, which they themselves did; as can be seen in the Gospel, Matth. 12, 2. ff. Luc. 13, 10. ff., just as if the commandment was to be fulfilled by not doing any outward work, which was not the opinion, but finally that they sanctified the feast or day of rest, as we will hear.

Therefore this commandment, according to the common sense, is of no concern to us Christians, for it is an entirely external thing, like other Old Testament commandments, bound to a particular way, person, time and place, which are now all freely desired through Christ. But to grasp a Christian understanding for the simple, what God demands of us in this commandment, notice that we keep holidays, not for the sake of the intelligent and learned Christians, for these do not need it anywhere; but first of all also for the bodily cause and necessity, which nature teaches and demands for the common crowd, servants and maids, who have waited the whole week for their work and trade, that they also take a day to rest and refresh themselves. After that, most of the time, on such a day of rest, because otherwise one cannot come to it, one takes space and time to wait for God's service; so that one comes together to hear God's word and act, then praise God, sing and pray.

But this, I say, is not so bound to time as among the Jews, that it must be this or that day-for none is better in itself than the other-but should be done daily; but because the people cannot wait, at least one day in the week must be set aside for it. But since Sunday has been set aside for this purpose from time immemorial, it should be left at that, so that it may proceed in harmony and no one may create disorder by unnecessary innovation. Thus

This is the simple opinion of this commandment, because otherwise one keeps holidays, that one arranges such celebrations to learn God's word; thus, that this day's actual office is the ministry of preaching, for the sake of the young people and the poor crowd; but that the celebration is not so tightly stretched that therefore other incidental work, which one cannot avoid, is forbidden.

36 Therefore, if one asks what is said, "You shall keep holy the holiday," answer, "Keep holy the holiday" means as much as "keep holy. What is "to keep holy"? Nothing else than to keep holy words, works and life; for the day does not need holiness for itself, for it is created holy in itself; but God wants it to be holy for you. So for your sake it becomes holy and unholy, if you do holy or unholy things in it. Now how do such holy things happen? Not by sitting behind the stove and doing no rough work, or by putting out a wreath and putting on one's best clothes, but, as I said, by doing God's word and practicing it.

(37) We Christians should always keep such a holiday, do holy things, that is, deal with God's word daily and carry it around in our hearts and mouths. But because, as I said, we do not all have time and leisure, we must set aside several hours a week for the youth, or at least one day for the whole group, so that we can devote ourselves to this alone and practice the Ten Commandments, faith and the Lord's Prayer, and thus direct our whole life and being according to God's Word. Whenever this is done during pregnancy and practice, a proper holiday is observed. If not, then it should not be called a Christian holiday; for the unbelievers can celebrate and go idle, just as the whole of our clergy can stand in church every day, sing, sound, but do not sanctify a holiday, for they neither preach nor practice the Word of God, but teach and live contrary to it.

For the word of God is the sanctuary above all sanctuaries, yes, the only one that we Christians know and have. For whether we have the bones of all the saints or the holy

48 E. 21, 50-52. I. The Ten Commandments. The third commandment. W.x, 56-58. 49

and consecrated garments in a heap, it would not help us, because it is all dead things that cannot sanctify anyone. But the Word of God is the treasure that sanctifies all things, by which they themselves, all the saints, have been sanctified. Therefore, whatever hour one acts, preaches, hears, walks or thinks about God's word, person, day and work are sanctified by it, not because of the outward work, but because of the word that makes us all saints. For this reason I say at all times that all our lives and works must be in the Word of God, if they are to be pleasing to God or holy. Where this happens, this commandment is fulfilled in its power. Again, whatever is done apart from God's word is unholy in the sight of God, no matter how it may appear or glow, if it is treated with vain holiness, as there are the fictitious spiritual states that do not know God's word and seek holiness in their works.

39 Therefore notice that the power and authority of this commandment is not in celebration, but in sanctification; that is, that this day has a special sacred practice. For other work and business are not really called holy practices, unless the person is holy beforehand. Here, however, such a work must take place that a man himself becomes holy, which only happens, as we have heard, through God's word; for this purpose, the place, time, persons and the entire outward service of God have been established and ordered, so that this may also take place publicly.

40 Since God's word is so important that no holiday is sanctified without it, we should know that God wants to keep this commandment strictly and punish all who despise His word, do not want to hear it, nor learn it, especially the time appointed for it. Therefore, not only do those sin against this commandment who grossly abuse and desecrate the holiday, such as those who, for the sake of their avarice or frivolity, neglect to hear God's word, or lie in tabernacles, mad and full as swine; but also the other crowd, who hear God's word as another thing, and go to the sermon and out again only out of habit, and

When the year is over, they can celebrate Heuer as much as ready. For until now it was thought that it would have been celebrated if one had heard a mass or the Gospel on Sunday, but no one asked for God's word, just as no one taught it.

Now, because we have God's word, we still do not put off the abuse, we always let ourselves be preached to and admonished, but we hear it without seriousness and concern. Therefore know that it is not only a matter of hearing, but also of learning and retaining, and do not think that it is up to you or that you do not have great power over it, but that it is God's commandment that will require it, just as you have heard, learned and heard His word.

(42) Likewise, the disgusting spirits are to be punished, who, when they have heard a sermon or two, are sick and tired of it, as they can now do it themselves and no longer need a master. For this is the very sin that has hitherto been counted among the deadly sins, and is called akidia, that is, sloth and weariness, a hostile, harmful plague, so that the devil bewitches and deceives many hearts, so that he may abuse us and again secretly deprive us of the word of God.

43 For let it be told thee, that though thou couldest do well, and be master of all things, yet thou art daily under the power of the devil, which resteth not day nor night to creep upon thee, Revelation 12:10, 1 Peter 5:8, to kindle in thine heart unbelief and evil thoughts against the former things, and against all the commandments. Therefore you must always have God's word in your heart, mouth and ears. But where the heart stands idle and the word does not ring, he breaks in and has done the damage before it is noticed. Again, it has the power, where it is earnestly considered, heard and acted upon, that it never departs without fruit, but always awakens new understanding, desire and devotion, makes pure he^ and thoughts; for they are not idle, nor dead, but busy, living words. And even if no other benefit or need drives us, this should still provoke everyone, so that thereby the devil is frightened away and

50 E. 2i, 52-54. The Great Catechism. W. x, 58-si. 51

chased away, so that this commandment is fulfilled, and is more pleasing to God than all other glittering hypocrisies.

The fourth commandment.

So far we have learned the first three commandments, which are against God. First, to trust, fear and love Him with all our hearts in all our lives. Secondly, not to misuse His holy name to lie or to do any evil thing, but to praise God, to benefit and to make one's neighbor and oneself happy. Thirdly, that in the celebration and rest of God's word we act and practice diligently, so that all our actions and lives may be in accordance with it. Now follow the other seven, set against our neighbor, among which is the first and highest:

You shall honor your father and your mother. (Ex. 20, 12. Deut. 5, 16.)

(45) To this status of father and mother God has given special praise above all the statuses that are under him, that he does not command to love the parents as such, but to honor them. For towards brothers, sisters and the neighbor in general he commands nothing higher than to love them; so that he separates father and mother and sets them apart from all other persons on earth and sets them beside himself. For it is a much higher thing to honor than to love, than that which not only comprehends love, but also a discipline, humility and shyness as against a majesty, hidden there. Nor does it only require that they be addressed kindly and with reverence, but most of all that they both, from the heart and with the body, stand and show themselves in such a way that they think highly of them and regard them as supreme in the eyes of God. For whom one should honor from the heart, one must truly regard as high and great. So that the young people may be made to think of their parents in God's stead, and thus think that, though they be lowly, poor, infirm, and strange, yet they are father and mother, given by God. They are not deprived of honors because of their faults or failures. Therefore it is not to be assumed

see the person as they are, but God's will, which thus creates and orders it. Otherwise, we are all equal in the sight of God, but there cannot be such inequality and proper distinction among us. Therefore, it is also commanded here by God that you obey me as your father, and that I have the upper hand.

46 First, learn what honor toward parents means, as required by this commandment, namely, to hold them above all things in honor and esteem, as the highest treasure on earth. After this, also with words, behave toward them in a disciplined manner; do not be angry, bang, or bluster; but be just and keep silent, even if they do too much. Third, also with works, that is, with body and goods, show such honor that one serves, helps and cares for them when they are old, sick, infirm or poor, and does all this not only gladly, but with humility and reverence, as if done before God. For he who knows how to keep them in his heart will not let them suffer need or hunger, but will put them above and beside him and share what he has and is able.

47 Secondly, see and notice how great a good and holy work is presented to the children here, which, unfortunately, is completely despised and thrown to the winds, and no one perceives that God has commanded it, or that it is a holy divine word and teaching. For if it had been considered so, everyone could have concluded from it that there must also be holy people who lived according to these words; so no monastic life or spiritual status could have been raised, if every child had remained by this commandment, and could have judged his conscience against God and said: "If I am to do good and holy works, I know no better than to render all honor and obedience to my parents, because God Himself has commanded it. For what God commands must be much and far more noble than anything we ourselves can devise: and since there is no higher nor better master to be found than God, there will certainly be no better teaching than he gives of himself. Now he teaches abundantly what one should do if one wants to practice righteous good works; and in that he commands it, he testifies that they are to be done.

52 n. 21,54-56. I. The ten commandments. The fourth commandment. W.x, ei-eg. 5Z

please him. If it is God who gives such things and knows no better to provide, I will never do better.

(48) Behold, if a pious child had been taught rightly, brought up blessedly, and kept at home in the obedience and service of his parents, that good and joy might have been seen in it. But God's commandment was not to be obeyed, but left undone, or rushed about, so that a child could not consider it, and in the meantime open his mouth according to that which we have raised, and never once greeted God for it.

(49) Therefore, for God's sake, let us learn once and for all that the young people, putting all other things out of their sight, look first to this commandment: if they want to serve God with right, good works, that they do what is dear to their father and mother, or to those to whom they are subject in their stead. For whichever child knows and does this, has first of all the great comfort in his heart, that he can cheerfully say and boast in defiance of and against all who deal in works of their own choosing: Behold, the work is well pleasing to my God in heaven, that I know for certain. Let them, with their many, great, sour, heavy works, all stand up in a heap and boast: let them see if they can produce any that is greater and nobler than father's and mother's obedience, which God has set and commanded next to His Majesty's obedience; that when God's word and will is done and directed, none shall be more valid than the parents' will and word, so that he nevertheless remains under God's obedience and does not go against the previous commandments.

50 Therefore, you should be glad and thank God with all your heart that He has chosen you and made you worthy to do such a delicious and pleasant work for Him. And consider it great and worthy, even though it is considered the least of all: not because of our worthiness, but because it is and goes in the jewel and sanctuary, namely, God's word and commandment. Oh, how precious it should be for all Carthusians, monks and nuns to buy it, so that in all their spiritual being they may bring a single work before God, done from His commandment, and speak with a joyful heart before His eyes: Now know

I, that this work pleases you well. Where will they remain, the poor, miserable people, when they will stand before God and all the world with all shame before a young child who has lived in this commandment, and confess that with all their lives they have not been worthy to hold a candle to him? Does it also serve them right for the sake of the devilish perversion, because they trample God's commandment underfoot, that they have to torture themselves in vain with works of their own devising, and have mockery and shame as their reward.

51 Should not a heart leap and melt with joy, if it went to work and did what it was commanded to do, that it might say, Behold, this is better than all the holiness of Carthage, though they fast to death and pray without ceasing on their knees. For here you have a certain text and divine testimony that he commanded this; but of that not a word. But this is the lamentation and sorrowful blindness of the world, that no one believes such things; so the devil has bewitched us with false holiness and the appearance of his own works.

For this reason I would like, I say again, that people open their eyes and ears and take these things to heart, lest one day we be led astray again from the pure word of God into the devil's lying ways; so it would be well for parents to have all the more joy, love, friendship and harmony in their homes, so that the children could take all their hearts from their parents. Again, if they are disobedient and do not do what they are supposed to do, unless a shillelagh is put on their backs, they anger both God and parents, so that they deprive themselves of such treasure and joy of conscience and accumulate vain misfortune. That is why things are going on in the world now, as everyone complains, that both young and old are wild and unruly. Young and old are wild and unruly, have neither fear nor honor, do nothing but beat each other, and do what they can behind each other's backs: therefore God also punishes them, so that they come into all mischief and misery.

54 E.21,56-58. The great catechism. W. x.63-66. 55

(53) This, I say, is the first and greatest thing that should drive us to this commandment; for which, if we had no father and mother, we should wish that God would present us with wood and stone to call father and mother. How much more, because he has given us living parents, should we be glad that we may show them honor and obedience; because we know that it is so pleasing to the high majesty and all the angels and annoys all devils, that it is the highest work that can be done according to the high service of God in the previous commandments; so that almsgiving and all other works toward one's neighbor are not yet equal to it. For God has placed this state above all others, even in its place on earth. Such God's will and pleasure should be cause and incentive enough for us to do what we can with will and desire.

We owe it to the world to be grateful for the goodness and all the good things we have from our parents. But the devil rules in the world again, so that the children forget their parents, as we all forget God, and no one considers how God nurtures us, protects us, and gives us so much good in body and soul; especially when an evil hour comes, we are angry and grumble with impatience, and all the good we have received all our lives is gone. We do the same to our parents, and there is no child who recognizes this and thinks about it, because the Holy Spirit gives it. God is well acquainted with this kind of wickedness in the world, which is why he reminds and drives them with commandments, so that each one may consider what his parents have done to him; in this way he will find that he has life and limb from them, and is also nourished and raised, since otherwise he would have suffocated a hundred times over in his filth. Therefore it is right and well said by all wise men: Deo, parentibus et magistris non potest satis gratiae rependi, that is, "God, parents and schoolmasters can never be sufficiently thanked nor repaid." Whoever looks at this and considers it, will probably do all honor to his parents and carry them on his hands, as God has done everything good for him through them.

55. Above all this, it should also be a great cause to provoke us even more, that God attaches a bodily promise to this commandment, saying: "That you may have long life in the land where you dwell. See for yourself how great an earnest God is about this commandment, because He not only expresses that it is pleasing to Him, that He has joy and air in it, but that it should also be good for us and prosper us for the best, so that we may have a gentle, sweet life with all that is good. Therefore also St. Paul, Eph. 6, 2. 3., highly esteems and praises this, when he says: "This is the first commandment, which has a promise: that it may go well with thee, and that thou mayest live long upon the earth." For though the others also have their promise included, yet to none is it set forth so clearly and expressly.

(56) Now you have the fruit and the reward, that whoever keeps it shall have good days, happiness and prosperity; again, also the punishment, that whoever is disobedient shall perish the sooner and not enjoy life. For "to have long life" the Scripture does not mean only: to be well aged; but: to have everything that belongs to long life, namely: health, wife and child, food, peace, good government 2c., without which this life cannot be happily enjoyed, nor can it last long. If you do not want to obey your father and mother and let yourself be drawn, then obey the executioner; if you do not obey him, then obey the leg of the road, which is death. For this is what God wants in short: either, if you obey him, do love and service, that he may repay you abundantly with all good; or, if you anger him, that he may send both death and executioner upon you. Where do so many peelers come from, who have to be hanged, beheaded and broken every day, but from disobedience, because they do not let themselves be drawn with good, so that they are punished by God in such a way that one sees misfortune and heartache in them. For it happens very seldom that such wicked people die a right or timely death.

(57) But the pious and obedient are blessed to live long in good repose and to see their children's children, as above.

56 E. 2i, 58-"g, l. The ten commandments. The fourth commandment. W. x, sk-68. 57

into the third and fourth generation. As it is also known that where there are fine old families that stand well and have many children, it is because some of them have been well brought up and have had their parents before their eyes. Again, it is written of the wicked, Ps. 109:13: "His seed must be cut off, and their name must perish in one generation. Therefore, let it be told you how great a thing it is with God for obedience, because He sets it so high, pleases Himself so well and rewards Him abundantly, and is so strict about punishing those who go against it.

(58) I am saying all this so that it may be impressed on the minds of the young people, for no one believes that this commandment is so necessary, yet it has not been respected or taught among the priests. They are bad and easy words, and everyone thinks he can do it anyway; that is why people go over it and look at other things, and do not see and believe that they anger God so much if they let this stand, nor do such deliciously pleasing works if they stick to it.

(59) In this commandment it is also necessary to say about all kinds of obedience to superiors who have to command and rule. For out of the parents' authority all other authority flows and spreads. For if a father cannot bring up his child alone, he takes a schoolmaster to teach it; if he is too weak, he takes his friends or neighbors to help him; if he goes away, he commands and gives the rule and supremacy to others who are ordered to do so; item, he must also have servants, menservants and maidservants under him to rule the house: so that all those who are called masters are in their parents' place and must take power and authority to rule from them. Therefore, according to the Scriptures, they are all called fathers, as those who are to exercise fatherhood in their regiment and bear a fatherly heart toward their own; just as from ancient times the Romans and other languages have called masters and wives in the house patres- et matresfamilias, that is, house fathers and house mothers. So also their sovereigns and overlords they have called Patres Patriae, that is, fathers of the whole country, us, the

We want to be Christians, to great shame that we do not also call them so, or at least think of them as such and honor them.

(60) Now what a child owes to his father and mother, all who are bound to the house government owe also. Therefore, servants and maids should see to it that they are not only obedient to their masters and wives, but also hold them in honor as their own fathers and mothers, and do everything they know that is wanted of them, not out of compulsion and unwillingness, but with pleasure and joy for the very reason that it is God's commandment and pleases Him above all other works; For the sake of which they should still admit wages and become glad that they might overtake masters and wives, have such a happy conscience and know how to do right golden works, which until now have been faded and despised, and for which everyone has run in the devil's name to monasteries, pilgrimages and indulgences, with harm and an evil conscience.

(61) If such a thing could be imagined for the poor people, a maiden would walk in vain leaps, praising and thanking God, and with neat work, for which she otherwise takes food and wages, she would get such treasure that all those who are considered the holiest do not have. Is it not a great glory to know this and to say: If you do your daily housework, that is better than all monks' holiness and strict life? And you have the promise that it shall prosper and go well with you; how will you be more blessed or live more holy, as far as works are concerned? For in the sight of God, faith alone sanctifies and serves Him, but works serve men. Then you have all good things, protection and shelter under the Lord, a happy conscience and a gracious God who will repay you a hundredfold, and you are a nobleman if you are only pious and obedient. But if you are not, you will have wrath and displeasure from God, no peace in your heart, and then all misery and calamity. Whosoever therefore will not be moved by these things, and shall be made saintly, let us deliver him to the executioner and to the stake. Therefore, let every man think who will have it said to him,

58 E.21,60-62. The Great Catechism. W.x,68-71. 59

that God is not joking, and know that God is talking to you and demanding obedience: if you obey Him, you are the dear child; but if you despise Him, you will also have shame, sorrow and heartache to reward you.

62 Similarly, we must also speak of the obedience of secular authorities, which, as I have said, all belong to the fatherhood and are most widespread. For here is not a single father, but as many times father as he has countrymen, citizens or subjects. For God gives and sustains us through them, as through our parents, food, house and farm, protection and security. Therefore, because they bear such a name and title, as their highest prize, with all honors, we also owe it to them to honor and esteem them as the most precious treasure and precious jewel on earth.

He who is obedient, willing and servile and gladly does everything that concerns honor knows that he pleases God and receives joy and happiness as a reward. If he does not do it with love, but despises it, and locks himself in, or rumbles about, then let him know again that he has neither grace nor blessing, and if he thinks he can gain one guilder by doing it, he will lose ten times more elsewhere, or will be given to the executioner, or perish through war, pestilence and theft, or experience no good in his children, or have to suffer harm, injustice and violence from servants, neighbors, or strangers and tyrants, so that we may be paid and come home with what we seek and deserve.

(64) If only we could be told that such works are so pleasing to God and have such abundant reward, we would sit in vain abundant goods and have what our heart desires. But since God's word and commandments are held in contempt, as if they had been spoken by some holiness, let it be seen whether you are the man to disobey him. How hard will it be for him to pay you again? That is why you have ever lived more with God's grace, peace and happiness than with disgrace and misfortune. Why do you think that the world is now so full of infidelity, shame, misery and murder, that everyone wants to be his own lord and emperor free, to give nothing to no one and to give everything to no one?

do what he desires? That is why God punishes one boy with another, so that where you betray or despise your master, another will come along and play along with you again, so that you will have to suffer ten times more in your house from wife, child or servants.

We feel our misfortune well, grumble and complain about unfaithfulness, violence and injustice; but we do not want to see that we ourselves are boys who have honestly earned the punishment and will not get better from it; we do not want to have mercy and happiness, therefore we have cheap vain misfortune without all mercy. There must still be some (somewhere) pious people on earth that God still leaves us so much good; for our sake we should not keep a penny in the house, not a straw in the field. I have had to write all this in so many words, if anyone would take it to heart, so that we might be rid of the blindness and misery in which we are so deeply entrenched, recognize God's word and will correctly and accept them with earnestness. For from this we would learn how we could have enough joy, happiness and salvation for time and eternity.

(66) Thus we have three kinds of fathers in this commandment: of the blood, in the house, and in the land. In addition, there are also spiritual fathers; not like in the papacy, who may have called themselves that, but did not hold a fatherly office. For these alone are called spiritual fathers, who govern and preside over us through the Word of God, as St. Paul calls himself a father, 1 Cor. 4:15, when he says: "I have begotten you in Christ Jesus through the gospel." Because they are fathers, honor is due to them, even above all others; but there it is least due, for the world must honor them in such a way that they are driven out of the country and not allowed a piece of bread; and in sum, as Paul says in v. 13, they must be the refuse of the world and everyone's scabbard.

67. But it is necessary to drive this into the people as well, so that those who want to be called Christians owe it to God to give twofold honor to those who wait for their souls, Hebr. 13:17, 1 Tim. 5:17, to do good and to provide for them; God will also give you enough for this and will not leave you wanting. But

60 E. 21:62-65. I. The Ten Commandments. The fourth commandment. W. X, 71-74. 61

Everybody is afraid and resists, we are all worried that our stomachs will go flat, and we cannot feed one righteous preacher now, because we filled ten bellies before. So that we also deserve that God should rob us of His word and blessing, and again raise up false preachers, who lead us to the devil, and suck out sweat and blood from far away.

68. But those who keep God's will and commandment in mind have the promise that they will be repaid abundantly for what they do and honor both their physical and spiritual fathers: not that they will have bread, clothing and money for a year or two, but long life, food and peace, and will be rich and happy forever. Therefore do only what you owe, and let God see to it that He feeds you and provides enough. If he has promised and never lied, he will not lie to you. Such a thing should ever provoke us and make our hearts melt with delight and love for those to whom we owe honor, that we should lift up our hands and cheerfully give thanks to God, who has given us such a promise, according to which we should run to the ends of the earth. For even if all the world worked together, it could not give us one hour to live or one grain from the earth. But God can and will give you everything abundantly according to your heart's desire. . He who despises these things and throws them to the winds is not worthy to hear the word of God. Now this is said in abundance to all who come under this commandment.
69. In addition, parents should be preached to, and what their office is, how they should behave toward those they are commanded to govern. Although this is not expressly stated in the Ten Commandments, it is abundantly commanded in many other places in Scripture. God also wants to include it in this commandment when he calls it father and mother; for he does not want to have boys or tyrants in this office and rule, nor does he give them the honor, that is, the power and right to rule. Nor does he give them the honor, that is, the power and the right to rule, so that they may be worshipped, but he does consider that they are under God's obedience and that they are above all others.

The people of the land, who take care of their duty cordially and faithfully, not only to feed and provide for their children, servants and subjects, but also to raise them mostly for God's praise and glory. Therefore, do not think that this is at your own pleasure and discretion, but that God has strictly commanded and imposed it, to which you must also respond.

70. There is again the unfortunate plague that no one notices or pays attention to this: we go as if God would give us children to have our pleasure and amusement with: To use the servants like cows or donkeys for work alone, or to live with the subjects of our will; to let them go, as if it were none of our business what they learn or how they live; and no one wants to see that it is the command of high majesty, which will seriously demand and avenge such things; nor that there is such great need that the youth be taken care of with seriousness. For if we want to have fine, skilful people, both for worldly and spiritual government, then we really must spare no diligence, effort, nor expense on our children, to teach and educate them, so that they may serve God and the world, and not only think how we can collect money and goods for them. For God is able to nourish them and make them rich without us, as He does every day. But for this reason he has given us children and commanded us to raise and govern them according to his will; otherwise he would have no need of father and mother anywhere. Therefore, let each one know that he is guilty of losing divine grace, that he should first of all draw his children to the fear and knowledge of God and, if they are able, let them also learn and study, so that they may be needed for whatever purpose.

If this were done, God would also bless us abundantly and give us grace to raise up such people, whose land and people would be improved; as well as fine, educated citizens, chaste and domestic women, who would then raise up pious children and servants. Now think for yourself what murderous harm you are doing, if you neglect and fail to educate your child in a useful and blessed way, bringing all sin and wrath upon yourself, and thus bringing hell on your own head.

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children, even if you were otherwise pious and holy. For this reason also God, because one despises such things, punishes the world so horribly that one has no discipline, rule, nor peace; which we also all complain of, but do not see that it is our fault; for as we draw them, so we have unruly and disobedient children and subjects. Let this be enough of an admonition; for to prolong such things belongs to another time.

The fifth commandment.

You shall not kill. (Ex. 20, 13. Deut. 5, 17.)

(72) We have now established both spiritual and temporal government, that is, divine and paternal authority and obedience. But here we go out of our house among our neighbors to learn how to live among ourselves, each for himself, against his neighbor. Therefore, in this commandment, God and the authorities have not moved in, nor have they taken away the power they have to kill. For God has given his right to punish evildoers to the authorities in the place of parents, who, in the days of Moses, had to put their children on trial themselves and sentence them to death. Therefore, what is forbidden here is forbidden to one against another, and not to the authorities.

73 This commandment is easy enough and often practiced, because it is heard yearly in the Gospel, Matth. 5, 21, where Christ himself interprets it and fasts it into one sum, namely, that one should not kill, neither with hand, heart, mouth, signs, gestures, nor with help and counsel. Therefore, in it everyone is forbidden to be angry, except, as has been said, those who sit in God's stead, that is, parents and authorities. For God, and what is in the divine state, is commanded to be angry, to rebuke and to punish, precisely for the sake of those who transgress this and other commandments.

The reason for this commandment is that God knows how evil the world is, and that this life is full of misfortune. That is why he has placed this and other commandments between good and evil. Now, as there are many

In this case, too, we have to live among many people who do us harm, so that we have reason to be hostile to them. As if your neighbor sees that you have a better house and farm, more goods and happiness from God than he does, he is displeased, envies you and speaks nothing good of you. So you get many enemies through the devil's incitement, who do you no good either physically or spiritually; when you see such, our heart again wants to rage and bleed and take revenge. Then cursing and beating arise, from which finally follows misery and murder. God then comes first like a kindly father, puts himself in the way and wants to separate the quarrels so that no misfortune arises from them, nor does one destroy the other; and in sum, he wants to have protected, freed and pacified everyone from everyone's evil and violence, and to have set this commandment as a wall, fortress and freedom around his neighbor, so that no harm or damage is done to his body.

(75) This commandment, then, is that no one should be harmed for the sake of any evil, even if he greatly deserves it. For where death is forbidden, all causes are forbidden from which death may spring. For some, even if they do not kill, curse and wish that whoever should have it on his neck would not run far. Since this is everyone's nature and custom, that no one wants to suffer from another, God wants to remove the root and origin by which the heart is embittered against the neighbor, and make us accustomed to always have this commandment before our eyes and to reflect ourselves in it, to look at God's will, and to entrust the wrong we suffer to Him with heartfelt trust and invocation of His name, and thus to let those who are hostile stare and rage, so that they do what they can. So that a man may learn to be quiet in anger and have a patient and gentle heart, especially against those who give him cause to be angry, that is, against his enemies.

76 Therefore, the whole summa of it,

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To make it very clear to the simple what it means not to kill: First, that you do no harm to anyone, first with your hand or deed, then do not let your tongue be used to speak or advise; above all, do not use or allow any means or way by which anyone might be offended; and finally, that the heart be hostile to no one, nor give evil out of anger and hatred; that is, that body and soul be innocent of anyone, but really of him who wishes you evil or does you harm. For to do evil to one who does good to you is not human, but devilish.

(77) Secondly, not only he who does evil is guilty of this commandment, but also he who can do good to his neighbor, prevent, defend, protect and save him from harm or damage to his body, and does not do so. Now if you let a naked man go and clothe him, you have frozen him. If you see someone hungry and do not feed him, you let him die of hunger. If you see someone condemned to death or in similar distress, and do not save him if you know the way, you have killed him. And it will not help that you pretend that you have given no help, advice or action, because you have deprived him of love and charity, so that he would have remained alive.

78 Therefore God also justly calls all murderers, who do not counsel or help in distress and danger of life and limb, and will even bring upon them a terrible calamity on the last day, as Christ Himself proclaimed, saying, Matth. 25, 35. 36.I have been hungry and thirsty, and you have not fed me or given me drink; I have been a guest, and you have not given me shelter; I have been naked, and you have not clothed me; I have been sick and a prisoner, and you have not visited me"; that is, you would have let me and mine die of hunger, thirst and frost, tear the wild beasts, rot in prison and perish in misery. What else does that mean than being called murderers and bloodhounds? For even though you have not done this by deed, you have done this by deed.

Let him be stuck in misfortune and perish, as much as you care for him. And it is just as much as if I saw someone sailing and working on deep water, or fallen into a fire, and could reach out to him and pull him out and save him, and yet not do it; how would I stand before all the world but a murderer and a wicked man? Therefore, the final opinion of God is that we do no harm to any man, but show all goodness and love; and is, as I said, actually directed against those who are our enemies. For doing good to friends is still a bad pagan virtue, as Christ says, Matth. 5, 46.

79. Now we have God's word again, so that He may stir us up and drive us to right, noble, high works, such as gentleness, patience, and summa, love and kindness toward our enemies, and may remind us always to remember the first commandment, that He is our God, that is, that He may help us, assist us, and protect us, so that He may curb the desire to avenge us.

80 If this were to be done and practiced, we would have our hands full with good works. But this would not be preached for the monks, too much would be taken away from the spiritual state, too close to Carthusian holiness, and should probably be called good works forbidden and monasteries evacuated. For in this way the common Christian state would be considered as much, indeed far and much more, and everyone would see how they ape and deceive the world with a false hypocritical appearance of holiness, because they have thrown this and other commandments to the wind and considered them unnecessary, as if they were not commandments but counsels; and besides this, they unashamedly praised and proclaimed their hypocritical state and works as the most perfect life, so that they would lead a good, gentle life without cross and patience. That is why they ran into the monasteries, so that they would not suffer anything from anyone, nor do anyone any good. But know that these are the right holy and divine works, which he rejoices in with all the angels, whereas all human holiness is stink and filth, deserving nothing but wrath and condemnation.

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The sixth commandment.

You shall not commit adultery. (Ex. 20, 14.

Deut. 5:18)

These commandments are easy to understand in themselves from the next, for they are all to beware of all kinds of harm to one's neighbor; but they are arranged neatly. First, on his own person; then on the next person or the next property after his body, namely his spouse, who is one flesh and blood with him; so that no greater harm can be done to him in any property. Therefore it is also clearly expressed here that one should not disgrace him with his wife. And it is actually said of adultery that in the Jewish people it was so ordered and commanded that everyone had to be found legitimate; therefore also the youth was counselled at the earliest possible time, so that virginity counted for nothing, nor was any public whoring and knavery permitted, as now. Therefore, adultery was the most common unchastity among them.

82. Because we have such a disgraceful mixture and basic soup of all unrighteousness and evil, this commandment is also set against all kinds of unchastity, as it may be called, and not only outwardly forbids the deed, but also all kinds of cause, stimulus and means; So that heart, mouth and the whole body may be chaste, giving no room, help or counsel to unchastity; and not only this, but also to defend, protect and save where there is danger and need, and again to help and counsel that his neighbor may remain in honor. For if thou neglectest these things, if thou couldst be before them, or lookest through thy fingers as if it were not thy business, thou art as guilty as the offender himself. Thus, to put it briefly, so much is required that each one live chastely for himself and also help his neighbor to do so; so that by this commandment God wants to limit and protect each spouse so that no one violates it.

83. Because this commandment is directed to the marriage state and gives reason for it, it is not a good thing.

You should well grasp and notice what I am talking about: First of all, how God so gloriously honors and praises this state that he both confirms and preserves it by his commandment. He confirmed it above in the fourth commandment: You shall honor your father and mother; but here, as I said, he has preserved and protected it. For this reason he also wants us to honor, keep and guide it as a divine, blessed estate, because he has seriously established it above all others, and for this reason he created man and woman differently, as before his eyes, not for the purpose of union, but so that they may keep together, be fruitful, beget children, nourish and bring them up to God's glory. For this reason, God has blessed him most abundantly above all ranks, and has directed all that is in the world to him, so that this rank may be well and abundantly provided for: so that it is neither a joke nor a joking matter, but an excellent thing and divine seriousness about married life. For he has every power to draw people who will serve the world and help it to know God, to live a blessed life and to fight against wickedness and the devil.

84. For this reason I have always taught that this estate should not be despised or held in contempt, as the blind world and our false clergy do, but should be regarded according to God's word, so that it is adorned and sanctified, not only to be equal to other estates, but to be above and before them all, be they emperors, princes, bishops, or whomever they wish. For what both ecclesiastical and secular estates are, they must humble themselves and all be found in this estate, as we shall hear. Therefore it is not a special, but the most general, noblest state, which goes and reaches through the whole Christian state, even through all the world.
85. Secondly, you should also know that it is not only an honorable, but also a necessary state, and seriously commanded by God, that in general all states, male and female, who are created for it, can be found in it; however, some, although few, are excepted, whom God has especially drawn out, that they are not capable of the marital state, or through high supernatural powers, are not capable of the marital state.

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The Lord has freed them from the gift that they can keep chastity outside of the state. For where nature is as it is implanted by God, it is not possible to remain chaste outside of marriage; for flesh and blood remain flesh and blood, and the natural inclination and stimulation go unresisted and unhindered, as everyone sees and feels. For this reason, so that it would be all the easier to avoid unchastity to a certain extent, God has also commanded the marriage state, so that everyone may have his appointed portion and be content with it; although it still belongs to God's grace that the heart also be chaste.

From this you see how our papal crowd, priests, monks, nuns, strive against God's order and commandment, despising and forbidding the marriage state, presuming and vowing to keep eternal chastity, and deceiving the simple with lying words and appearances. For no one has so little love and desire for chastity as those who shun the marriage state in the face of great holiness, and either lie openly and brazenly in fornication, or do it secretly even worse, so that it must not be said, as one has, unfortunately, experienced all too much. And lately, though they abstain from the work, yet they are full of unchaste thoughts and evil desire in their hearts, so that there is an eternal burning and secret suffering, which can be avoided in married life. Therefore, by this commandment, all unchaste vows are condemned and given leave, and even commanded to all poor captive consciences, who are deceived by their monastic vows, to enter from the unchaste state into conjugal life; considered that, although otherwise the monastic life would be divine, yet it is not in their power to keep chastity, and where they remain in it, they must only sin more and further against this commandment.

This is why I say this, so that the young people may be taught to desire marriage and know that it is a blessed state and pleasing to God. For in this way, in time, it could be restored to its rightful place, and there would be less of the foul, wild, disorderly behavior that is now everywhere in the world, with public fornication and other shameful vices,

which are the result of contempt for married life. For this reason, parents and authorities are also obliged to look after the youth, so that they are brought up in discipline and respectability and, when they grow up, are consulted with God and honor. For this he would give his blessing and grace, so that one would have pleasure and joy from it.

From all this it may be concluded that this commandment not only requires that every man live chastely in his own works, words and thoughts, that is, mostly in the marital state, but also that he hold his spouse, given by God, dear and valuable. For where conjugal chastity is to be kept, husband and wife must first of all live together in love and harmony, so that one means the other with all his heart and with all his fidelity. For this is one of the most noble things that love and desire make for chastity, which, where it goes, chastity will also follow from itself, without all restraint. Therefore also St. Paul, Eph. 5, 22. 25. so diligently admonishes the spouses that one should love and honor the other. Now again you have a delicious, even many and great good works, which you can cheerfully boast about against all spiritual states, without mentioning God's word and commandment.

The seventh commandment.

You shall not steal. (Ex. 20, 15. Deut. 5, 19.)

(89) After your person and your spouse, temporal goods are next in order; God also wants to keep them, and has commanded that no one take away or shorten his neighbor's goods. For "to steal" means nothing else than to take another's goods unjustly; in this way, all kinds of advantage have recently been combined with the neighbor's disadvantage in all kinds of dealings. This is now a widely common vice, but so little respected and perceived that it is beyond measure: so that where they should all be hanged on gallows, which thieves are and yet do not want to be called, the world should soon become desolate and both hangmen and gallows should break down. For it shall not, as now said

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Theft is not only the clearing of boxes and pockets, but also the spreading of money in the market, in all stores, wine and beer cellars, workshops, and recently, where people trade, take and give money for goods or work.

90. namely, that we may put it a little roughly for the common people, so that it may be seen how pious we are: If a servant or maid in the house does not serve faithfully and does harm or lets harm happen that she could well ward off, or otherwise neglects and neglects her property out of laziness, carelessness or malice, to the defiance and annoyance of masters and wives, and how this can happen wantonly - for I am not talking about that which is done with care and reluctance-; you can steal a year's worth of florins, thirty or forty and more; which, if another had taken or carried away secretly, he would have to strangle on the rope: But here you may still defy and insist, and no one may call you a thief. Similarly, I am talking about craftsmen, laborers, day laborers, all of whom need their courage and do not know how to translate people, and yet are careless and unfaithful in their work. These are all far above the sneak thieves, from whom one can put locks and bolts, or where one catches them, play along so that they do not do it anymore. But no one can beware of them, and no one may look upon them with anger or accuse them of theft, so that one should rather lose ten times from the bag. For there are my neighbors, my good friends, my own servants, to whom I give myself good things, who move me most of all.

91. In the market and in common dealings, too, it goes on with full power and force, as one publicly deceives the other with false goods, measures, weights, and coins, and overcharges him with agility and strange finances, or with dwindling funds; item, translates with the purchase, and according to his will, weighs him down, tortures and torments him. And who can tell or imagine all this? Summa, this is the meanest craft and the greatest guild on earth. And if one looks at the world now through all classes, it is nothing else than a great

For this reason, they are called chair thieves, land thieves, and street thieves, not box thieves, nor assassin thieves, who peck out of the barn; but those who sit on the chair and are called great noblemen and honorable, pious citizens, and rob and steal with a good pretense.

(92) Yes, here we should not even mention the small individual thieves, if we were to attack the great, mighty arch-thieves, with whom lords and princes keep company, who steal not one city or two, but the whole of Germany every day. Yes, where would remain the head or supreme patron of all thieves, the Holy See of Rome, with all its appurtenances, which has brought all the world's goods to itself with thievery and holds them to this day? In short, this is how it is in the world: whoever can steal and rob in public goes there safely and freely, unpunished by anyone, and wants to be honored for it; meanwhile, the petty secret thieves, who have once committed a crime, must bear the shame and punishment, make those pious and honorable. But they should know that they are the greatest thieves before God, who will also punish them as they are worth and deserve.

Because this commandment is so widespread, as is now indicated, it is necessary to reproach and emphasize to the rabble that they should not be allowed to go so freely and safely, but should always be made aware of God's wrath and inculcated with it. For we do not have to preach such things to Christians, but mostly to boys and villains, who should probably be preached by a cheap judge, cane master, or Master Hans. Therefore, let each one know that he owes God's disgrace not only not to harm his neighbor, nor to steal his advantage, nor to show any disloyalty or deceit in a purchase or in any trade; but also to preserve his property faithfully, to provide and promote its use, especially if he takes money, wages, and food for it.

(94) He who wilfully despises these things may go and escape the executioner, but he will not escape God's wrath and punishment, and if he long carries on his defiance and pride, he will remain a peasant and a beggar, and will have all the misery and misfortune that go with it.

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Now you are going to keep your master's or your wife's goods, to fill your belly and your belly, to take your wages as a thief, to be celebrated as a nobleman; as there are many of them who still defy masters and wives and would not like to love and serve them, to keep (ward off) a loss. But see what thou gainest, that where thou hast overthrown thine own, and sittest at home, God will help with all misfortune, and it shall be found again, and come home, that where thou hast broken off a farthing, or done harm, thou shalt pay thirtyfold.

The same shall be the case with craftsmen and day laborers, from whom one must now hear and suffer unpleasant willfulness, as if they were squires in other people's property, and everyone must give them as much as they want. Let them toil confidently as long as they can; but God will not forget His commandment and reward them for their service, and hang them, not on a green but on a dry gallows, so that they will not prosper for the rest of their lives, nor bring anything before them. And indeed, if there were a proper regiment in the country, one could soon control and ward off such willfulness; as was the case with the Romans in ancient times, when they quickly grabbed the hood of such people, so that others had to bump into them.

So shall all others succeed who make of the open free market nothing but a drudgery and a house of robbery, since the poor are daily translated, made new burdens and hardships, and everyone needs the market according to his will, defies and prides himself on it, as if he had good reason and right to give his own as dear as he desires, and no one shall interfere with him. Let us watch them wait, toil, toil and toil; but trust in God, who will do it without that, that when you have toiled and toiled long, he will pronounce a blessing on you, that your grain on the ground, your beer in the cellar, your cattle in the stable will perish; yes, where you deceive someone for a guilder and overprovide, it shall rust and eat away the whole pile, so that you will never be happy.

We see and experience this being fulfilled before our eyes every day, that no stolen or falsely gained goods prosper. How many are they that scratch and scrape day and night, and yet get not a penny richer? And though they gather much, yet they have so much trouble and misfortune that they cannot enjoy it with joy, nor can they inherit it for their children. But since no one cares, and we go about as if it were none of our business, he must afflict us in some other way and teach us morality, so that he sends one land treasure over the other over us, or invites a bunch of lansquenets as guests, who clear out our boxes and bags for an hour and do not stop, because (as long as) we keep one penny, to burn and devastate our house and farm, to rape and kill our wives and children. And summa: if thou steal much, be sure that so much more will be stolen from thee; and he who robs and gains by violence and injustice, let another suffer who also plays along with him. For God is a master of this art: for everyone robs and steals from another, punishing one thief with another; where else would one take gallows and ropes enough?

Whoever wants to tell him this, let him know that it is God's commandment and should not be taken for a joke. For even if you despise us, cheat us, steal from us and rob us, we still want to endure your arrogance, suffer and, according to the Lord's Prayer, forgive and have mercy on you: For we know that the pious must have enough, and that you do more harm to yourself than to anyone else; but beware when the seven poor, who are now many, come, who must buy and eat for the daily penny, and you approach as if everyone had to live at your mercy, scraping and shaving to the ridge, and rejecting with pride and arrogance those to whom you should give and give. So it goes along, miserable and sorrowful, and because no one can complain, it cries and cries to heaven. Then beware, I say again, as of the devil himself; for such groaning and crying will not be jesting, but will have an emphasis that will be too heavy for you and for all the world. For it will

meet the one who takes care of the poor, afflicted her-

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and will not leave it unsmelled. But if you despise it and defy it, see whom you have brought upon yourself; if you succeed and prosper, you shall call God and me liars before all the world.

We have admonished, warned and instructed enough; whoever will not respect or believe, let him go until he learns. But the young people must be taught to beware and not to follow the old unruly crowd, but to keep God's commandment before their eyes, lest God's wrath and punishment come upon them as well. Nothing else is due to us but to speak and punish with God's word. But that such public courage should be resisted, there belong princes and authorities, who themselves have eyes and the courage to set in order and keep order in all kinds of dealings and purchases, so that the poor are not burdened and oppressed, nor are they allowed to burden themselves with other people's sins.

100. That is enough to say about what stealing means, that one should not stretch it so tightly, but let it go as far as we have to do with our neighbor; And to summarize it briefly, as in the previous ones, it is forbidden, first of all, to do harm and injustice to one's neighbor - as there are many ways to think of to cut off, prevent, and withhold property and goods - and not to grant or permit such things, but to resist, to forestall them; and again, it is commanded to promote one's goods, to improve them, and, where he is in need, to help, share, and advance them to both friends and enemies.

Whoever seeks and desires good works will find enough here that are pleasing and pleasing to God from the heart, graced and showered with blessings, so that what we do for our neighbor's benefit and friendship will be repaid abundantly; as King Solomon also teaches, Proverbs 19:17: "He who has mercy on the poor lends to the Lord, and he will repay his reward. Then you have a rich Lord, who is sure enough for you, and will not fail or lack anything; so you can enjoy a hundred times more with a happy conscience than you would with unfaithfulness and wrongdoing. Whoever does not like the blessing will find wrath and misfortune enough.

The eighth commandment.

You shall not bear false witness against your neighbor. (Ex. 20, 16. Deut. 5, 20.)

102. Above our own bodies, spouses and temporal goods, we still have a treasure, namely honor and good report, which we cannot do without; for it is not worth living among people in public disgrace, despised by everyone. Therefore, God wants the neighbor's reputation, good name and righteousness, as little as money and goods, to be taken or shortened, so that each one may stand honestly before his wife, child, servants and neighbor. And first, the grossest sense of this commandment, as the words are, "Thou shalt not bear false witness," is put on public trial, where a poor innocent man is accused and oppressed by false witnesses, that he may be punished in body, goods, or honor.

Now this seems to be of little concern to us, but with the Jews it was a very mean thing. For the people were governed by a fine, orderly regime; and where such a regime still exists, it does not proceed without this sin. The cause is this: for where a judge, mayor, prince or other authority sits, there it never fails, it goes according to the course of the world, that one does not want to offend anyone, hypocrites and talks according to favor, money, hope or friendship; about this a poor man with his cause must be oppressed, be wronged and suffer punishment. And it is a general plague in the world that pious people seldom sit in judgment. For a pious man belongs before all other things to a judge; and not only a pious man, but also a wise, prudent, even a bold and bold man. So also a prudent man, and especially a pious man, belongs to the witness. For the one who is to judge all things rightly and carry out the judgment will often anger good friends, brothers-in-law, neighbors, the rich and powerful, who can do him much good or harm; therefore he must be blind, with eyes and ears closed, neither seeing nor hearing, but straight before him what comes before him, and conclude according to it.

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For this reason, first of all, this commandment is given, that each one help his neighbor to his rights and not let him hinder or bend them, but rather promote them and keep them straight, God granting, be it judge or witness, and do whatever he pleases. And especially herewith a goal is set for our lords jurists, that they watch, deal rightly and honestly with the things; what is right, let it remain right; and again, do not distort nor cover up or keep silent, regardless of money, property, honor or dominion. This is a piece and the grossest sense of this commandment of all that is done in court.

(105) After this it goes much further, when it is to be brought into the spiritual court or regiment; there it happens that every man testifies falsely against his neighbor. For where there are pious preachers and Christians, they are judged by the world to be heretics, apostates, even rebellious and desperately wicked. For this, God's Word must be most shamefully and poisonously persecuted, blasphemed, punished with lies, perverted and falsely drawn and interpreted. But let this go its way; for it is the way of the blind world that it condemns and persecutes the truth and God's children, and yet considers no sin.

Third, as far as we are concerned together, this commandment forbids all sins of the tongue that may harm or offend one's neighbor. For "speaking false testimony" is nothing other than speaking with one's mouth. What one does with his mouth against his neighbor, God wants to have multiplied: be it false preachers with doctrine and blasphemy, false judges and witnesses with judgment, or otherwise outside of the court with lies and slander. Therefore, the unfortunate and shameful vice of after-talking or slandering, so that the devil rides us, is especially worth talking about. For it is a general pernicious plague that everyone prefers to hear evil rather than good spoken of his neighbor; and although we ourselves are so evil that we cannot bear anyone to repeat evil things to us, but would rather that all the world spoke good of him, yet we cannot hear anyone speak the best of others.

(107) Therefore we should remember to avoid this vice, that no one is commanded to publicly condemn and punish his neighbor, even if he sees him sinning; for he is commanded to judge and to punish. For there is a great difference between the two, judging sin and knowing sin. You may know it, but you shall not judge it. I can see and hear that my neighbor has sinned, but I have no command to repeat it to others. If then I go and judge and condemn, I fall into a sin greater than that. But if thou knowest, do nothing else, but make a grave of thine ears, and shut it, until thou be commanded to be a judge, and to punish ex officio.

(108) They are called after-readers, who do not stop at knowledge, but go on and take hold of the judgment, and when they know a little of another, they carry it into all corners, tickling and scratching themselves, so that they may stir up another's displeasure, like swine rolling in dung and rooting in it with their trunks. This is nothing else than God falling into his judgment and office, condemning and punishing with the harshest sentence. For no judge can punish more severely, nor go further, than to say: This man is a thief, a murderer, a traitor 2c. Therefore, whoever dares to say such things about his neighbor goes as far as the emperor and all the authorities; for even if you do not wield the sword, you still use your poisonous tongue to disgrace and harm your neighbor.

For this reason God has ordained that no one should speak evil of another, even if he is guilty of it and he knows it; much less if he does not know it and has taken it from hearsay alone. But sayest thou, Shall I not tell it, if it be true? Answer: Why do you not bring it before the judges? Yes, I cannot testify to it publicly, then they might run over my mouth and reject it. Well, my dear, do you smell the fire? If you do not dare to stand and answer before proper persons, then keep your mouth shut. But if thou knowest, know it for thyself, not for another. For if you go on saying it, even if it is true, you will stand like a liar,

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because you cannot make it true; do it like a villain: for no man shall be deprived of his honor and reputation, except it be first taken from him publicly.

(110) So false testimony is everything that cannot be proved as it should be. Therefore, what is not evident with sufficient proof, let no one make evident nor say for truth; and summa, what is secret, let it remain secret, or punish it secretly, as we shall hear. Therefore, if a useless mouth comes to you, which bears and slander another, speak to him plainly, so that he will be ashamed; then some will shut up, who otherwise bring a poor man into a cry, from which he can hardly come back; for honor and glory are soon taken, but not soon restored.

So you see that in short it is forbidden to speak evil of one's neighbor, with the exception of secular authorities, preachers, father and mother, so that this commandment may nevertheless be understood in such a way that evil does not go unpunished. Just as, according to the fifth commandment, no one is to harm anyone's body - but Master Hansen is excepted, who, because of his office, does no good to his neighbor, but only harm and evil, and does not sin against God's commandment, because God has ordained such an office for his own sake; for he has reserved for him the punishment of his own pleasure, as he decrees in the first commandment-: So also, although each one should neither judge nor condemn anyone for his own person, yet if those who are commanded to do so do not do so, they sin as surely as if he did it apart from the office of himself: for here necessity demands that evil be spoken of, that complaints be brought forward, that questions be asked, and that testimony be given. And it is no different from a physician who sometimes has to see and reach into secret places for the person he is to heal. Thus, authorities, father and mother, even brothers and sisters and other good friends are obliged to punish each other for evil where it is necessary and useful.

(112) Now this is the right way, if you keep the order according to the gospel, Matt. 18:15, where Christ says, "If your brother sins against you, go and punish him between you and him alone." There you have a

A delicious, fine teaching to govern the tongue well,' which is well to be remembered against the grievous abuse. Therefore, be careful that you do not soon bear your neighbor's grudge and repeat it, but secretly admonish him to improve himself. Likewise also, if another brings to your attention something that he or she has done, teach him to go and punish him himself if he has seen it; if not, to keep his mouth shut.

You may also learn this from the daily rule of the house. For this is what the master does in the house: when he sees that the servant is not doing what he should, he speaks to him himself. But if he were so foolish as to let the servant sit at home and go out into the street to complain to the neighbor, he would certainly have to hear: You fool, what do we care, why don't you tell him yourself? Behold, this would be rightly done in a brotherly way, that the wicked should be counselled, and thy neighbor remain in honor. As Christ also says there, Matth. 18, 15: "If he hears you, you have won your brother"; then you have done a great and excellent work. For do you think it is a small thing to win a brother? Let all the monks and holy orders, with all their works, come forth molten in heaps, if they can muster the glory of having won a brother?

114 Christ further teaches, "But if he will not hear thee, take unto thee one or two more, that all things may stand upon the mouths of two or three witnesses. So that one deals with the one whom it concerns, and not behind his knowledge. But if this does not help, then bring it publicly before the congregation, whether before the secular or the ecclesiastical court. For here you are not alone, but have those witnesses with you by whom you can convict the culprit, on which the judge can base, judge and punish; so you can properly and rightly come to a remedy or correction of the evil. Otherwise, if a man carries another around with his mouth through all the corners and stirs up the filth, no one is corrected; and after that, if one is to stand and testify, one does not want to have said it. Therefore, it would be right for such mouths to atone for the tickle, so that others may be offended by it.

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You have to do it. If you did it for the betterment of your neighbor or for the love of truth, you would not sneak secretly, nor shun the day and light.

115 Now all this is said of secret sins. But where the sin is quite public, that judges and every man know well, thou mayest shun him without all sin, and let him go, as he that hath put himself to shame, and also testify of him openly. For what is manifest in the day, there can be no after-talk, nor false judging, nor witnessing; but that we now punish the pope with his doctrine, which is openly declared in books, and cried out in all the world. For where sin is public, public punishment should also follow, so that everyone may beware of it.

So now we have the sum and common sense of this commandment, that no one should be harmful to his neighbor, both friend and foe, with his tongue, nor speak evil of him, God grant, whether true or false, if it is not done by command or for correction; but to use his tongue and let it serve, to speak the best of everyone, to cover up his neighbor's sin and infirmity, to excuse it, and to embellish and adorn it with his honor. The cause should be mostly this, which Christ refers to in the Gospel, Matth. 7, 12, and with it all the commandments against the neighbor: "All things whatsoever ye would that men should do to you, do ye even so to them.

Nature also teaches this in our own bodies, as St. Paul says in 1 Corinthians 12:22, 24: "The members of the body, which seem to us to be the weakest, are the most necessary, and those which seem to us to be the most dishonest, to them we give the most honor, and those which seem to us to be evil, to them we adorn the most. No one covers the face, eyes, nose and mouth, for they do not need it, as even the most honest members of ourselves have it; but the most fragile, of which we are ashamed, are covered with all diligence: hands, eyes, along with the whole body, must help to cover and veil them. In the same way, we should all adorn among ourselves what is dishonest and infirm in our neighbor and, with everything we can, in his honor.

serve, help and support, and in turn ward off what may bring him dishonor. And it is a particularly fine, noble virtue who can interpret everything he hears from his neighbor - if it is not openly evil - and interpret it in the best possible way, or who can hold it against the poisonous mouths, which, wherever they can find out and catch something, take pains to reproach his neighbor, and to make the worst of it and to pervert it, as is now happening primarily to the dear Word of God and its preachers.

For this reason, many good works are written in this commandment, which are most pleasing to God and bring unnecessary good and blessing, if only the blind world and false saints would recognize them. For there is nothing in the whole human being that can do more and more good and harm in spiritual and worldly matters than the tongue, which is the smallest and weakest member.

The ninth and tenth commandments.

You shall not covet your neighbor's house.

You shall not covet his wife, servant, maid, cattle, or what is his. (Ex. 20, 17. Deut. 5, 21.)

(119) These two commandments are almost especially given to the Jews, though they still apply to us in part. For they do not interpret them from unchastity nor theft, because enough of these is forbidden above; they also thought that they would have done all of these if they had outwardly done the works or not done them. Therefore God added these two, that it should also be considered sinful and forbidden to covet one's neighbor's wife or property, and to stand after them in any way: And especially because in the Jewish regime servants and maids were not, as now, free to serve for wages as long as they pleased, but were the master's own with body and all they had, as well as cattle and other goods; and every man had power over his wife to put her away publicly by a bill of divorcement, and to take another. So they were in danger among themselves, if anyone liked another man's wife.

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If he had any cause to put away both his wife from him and to alienate his wife from the other, that he might bring her to himself with good grace. This was neither a sin nor a disgrace with them, any more than it is now with the servants, when a householder gives his servant or maidservant leave (dismissal), or one otherwise wrests it from the other.

120 Therefore, I say, they have interpreted these commandments in this way, as is also right, although it also goes a little further and higher, that no one should take another's property, such as wife, servants, house and farm, fields, meadows, livestock, even with a good appearance and a makeshift, but to the detriment of the neighbor. For in the seventh commandment, vice is forbidden, in that one seizes another's property or withholds it from his neighbor, for which he has no right; here, however, it is also forbidden to take anything from one's neighbor, even though one may do so with honor in the eyes of the world, so that no one may reproach or blame you, as if you had taken it unjustly.

For nature is so skilful that no one gives so much to another as to himself, and each brings to himself as much as he can, and another stays where he can. And in addition they want to be pious, can adorn themselves in the finest way and hide their mischievousness, search for and write such nimble little finds and quick grasps as are now daily thought of in the best way, as drawn from the rights, may boldly refer to them and defy them, and do not want to have such called mischievousness, but modesty and prudence. This is also aided by lawyers and jurists who guide the law and stretch it as it wants to help the matter, tweaking the words and taking them as an aid, regardless of equity and the neighbor's need. And summa, whoever is the most skillful and decisive in such matters, the law helps him best; as they also say: Vigilantibus jura subvenimunt (The laws come to the aid of the prudent).

(122) Therefore, this last commandment is not given to the wicked before the world, but to the most pious, who want to be praised, to be called honest and upright people, who do not violate the previous commandments.

The Jews in particular wanted to be like them, and even greater nobles, lords and princes. For the rest of the common people belong still far below the seventh commandment, as they ask not much how they may gain their own with honor and right.

This is what happens most often in dealings that are based on law, by which one intends to gain something from one's neighbor and to push him away from his own. For example, if a dispute arises over a large inheritance, or over inherited property, then one brings in and takes to help what wants to have a semblance of a right, decorates it so that the right must fall to it, and keeps the property with such a title that no one has any complaint or claim to it. Item, if someone likes a. If someone would like to have a castle, a city, a county, or something else large, and does as much finance as he can through friendship and with what he can, that it be taken from another and granted to him, he confirms with letters and seals that it is won with princely title and honestly.

(124) The same is true in common sales transactions, where one man takes something from another's hand so that the latter has to look for it, or rushes and presses him, in which he sees his advantage and enjoyment, which the latter may not be able to keep or redeem without harm because of necessity or guilt, so that he may have found half or more of it; and it must nevertheless not have been taken or stolen unjustly, but bought honestly. There it is said: "the first the best"; and: "every man look to his entrenchment, another have what he can". And who would be so clever as to think up how much one can get for oneself with such a pretty pretense, which the world considers no wrong, and does not want to see that with it the neighbor is deprived and must leave what he cannot do without harm; yet there is no one who would have done such a thing to him, by which it can well be felt that such a makeshift and pretense is false.

(125) And so it was with the women of old, that when a woman pleased another, they could make such a bundle for themselves or for others, as some do.

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The law is a law that was strong in the law, as we read in the gospel of King Herod, who set his own brother's wife free while he was still alive. Such a thing undoubtedly reigned strong in the law; as one also reads in the Gospel of King Herod, that he freed his own brother's wife while he was still alive, Matth. 14, 3. 4, who nevertheless wanted to be an honorable, pious man, as St. Marcus also testifies to him. But such an example, I hope, will not take place in our country, because in the New Testament it is forbidden for married couples to divorce each other; unless in such a case one of them raptured the other's rich bride with agility. But it is not uncommon in our country for one to steal and alienate his servant or maid from the other, or otherwise to force him away with good words.

(126) Now let all this be done as it may, but let us know that God does not want you to deprive your neighbor of something that belongs to him, to deprive him of it, and to fill your avarice, even though you may keep it with honor in the eyes of the world. For it is a secret, wicked mischievousness, and, as they say, it is played under a little hat, that it should not be known. For though you go as if you have wronged no one, yet you are too close to your neighbor; and if it is not called stealing or cheating, it is called coveting your neighbor's good, that is, standing by it and turning it away from him without his will, and not wanting to give him what God has given him. And even if the judge and everyone must let you have it, God will not let you have it, for he knows the heart of the wicked and the deceitfulness of the world, which, if you give it a finger's breadth, it will take a cubit's length to it, so that injustice and violence will also follow in public.

127 Let us therefore leave these commandments in the common mind, that first of all it is commanded that one should not desire harm from his neighbor, nor help nor give cause for it, but grant him and let him have what he has, and promote and receive what may be of use and service to him, as we have wished to do to ourselves; so that it is especially against envy and grievous avarice that it is commanded.

that God removes the cause and root from the way, from which everything arises, by which one harms the neighbor. That is why he clearly states it with the words: You shall not covet 2c. For he primarily wants the heart to be pure, although we cannot achieve this as long as we live here, so that this remains a commandment, like all the others, which accuses us without interruption and shows how pious we are before God.

Decision of the ten commandments.

(128) Thus we have the Ten Commandments, a document of divine teaching, what we should do so that our whole life may please God, and the right fountain and tube, from and in which all good works must spring and go; so that apart from the Ten Commandments, no work nor being can be good and pleasing to God, however great and delicious it may be in the sight of the world. Let us now see what our great saints can boast of their spiritual orders and great, heavy works, which they have conceived and raised up, and let these go; just as if these were much too small or had already been accomplished long ago. I think that one should have one's hands full here, that one should keep these: meekness, patience and love against enemies, chastity, benevolence 2c. and what such things entail. But such works are not valid and do not appear before the eyes of the world, because they are not strange and pompous, attached to a special time, place, manner and gift; but common, daily household works, which one neighbor can do against another, therefore they have no reputation.

But they open their eyes and ears, and help themselves with great pomp, expense and splendid buildings, and decorate them so that everything shines and glows. There they burn incense, there they sing and sound, there they light candles and lights, so that no one can hear or see anything else before them, except that a priest is standing in a golden chapel, or a layman is standing in a golden chapel.

*) A garment worn by priests at Mass (or also at Corpus Christi processions) over all other garments. It used to enclose the body like an enclosure, hence the name casula (little house).

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is on her knees all day in church; that is a delicious work that no one can praise enough. But that a poor maiden of a young child waits and faithfully does what she is commanded, that must mean nothing. Otherwise, what should monks and nuns be looking for in their monasteries?

130. But behold, is it not a cursed presumption of the desperate saints, who presume to invent a higher and better life and estate than the ten commandments teach, pretending, as they say, that it is a bad life for the common man, but theirs is for the saints and the perfect; and do not see the miserable, blind people, that no man can bring it so far, that he keeps one of the ten commandments, as it is to be kept; but still both, faith and the Lord's Prayer, must come to help, as we shall hear, by seeking and asking and receiving such without ceasing. Therefore their boasting is just as much as if I boasted and said: I have not a penny to pay, but ten guilders I dare to pay.

This is what I am saying and doing, so that one may get rid of the grievous abuse that is so deeply rooted and still clings to everyone, and get into the habit in all classes on earth of only looking at this and worrying about it. For it will be a long time before any doctrine or status equal to the Ten Commandments can be raised, because they are so high that no one can attain them by human power, and whoever attains them is a heavenly, angelic person, far above all the holiness of the world. Only take them up and try hard, put all your strength and power into them, and you will gain so much that you will neither seek nor respect any other works or holiness. That is enough of the first part, the common Christian doctrine, as much as is necessary to teach and admonish both; but we must conclude by repeating the text that belongs to it, which we also dealt with above in the first commandment, so that one may learn what God intended, that one may well learn to practice the ten commandments.

I, the LORD your God, am a zealous God who brings sin upon those who hate me.

I will punish the children of the fathers to the third and fourth generation. But to those who love me and keep my commandments, I will do good to a thousand generations. (Ex. 20, 5. 6. Deut. 5, 9. 10.)

132 This addition, although it is added first to the first commandment, as we have heard above, is made for the sake of all the commandments, as they are all drawn here and should be directed to it. For this reason I have said that these things should also be held up and impressed upon the young, that they may learn and keep them, that they may see what urges and compels us to keep these ten commandments, and that they should not look upon it otherwise than as if this piece were set apart for each one, so that it should go into and through them all.

133. Now, as said before, these words contain both a wrathful threat and a friendly promise to frighten and warn us, to entice and provoke us, so that we may accept his word as a divine earnestness and respect it greatly, because he himself expresses (expressly says) how great he is concerned about it and how hard he wants to keep it, namely that he wants to punish horribly and terribly all those who despise and transgress his commandments; And again, how abundantly he will reward, do good and give all good things to those who esteem them great and gladly do and live by them. So that he will require that they all walk from such a heart that fears God alone and has him before its eyes, and out of such fear refrains from everything that is against his will, so that it does not anger him; and on the other hand also trusts in him alone and does to him for love what he wants, because he lets himself be heard so kindly as a father and offers us all grace and good.

This is also the opinion and correct interpretation of the first and most noble commandment, from which all others are to spring and proceed; so that this commandment, "Thou shalt not have other gods," does not mean anything else in the most simple way, except as much as is required here: You shall fear, love and trust me as your only true God. For where such a heart is against God, this and all others have been fulfilled: again, whoever fears and loves anything else in heaven and on earth, he shall neither

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nor do they keep any of these. So the whole Scripture has preached and practiced this commandment everywhere, focusing everything on the two things, the fear of God and trust, and especially the prophet David in the Psalter through and through, when he says, Ps. 147, 11: "The Lord is pleased with those who fear him and wait for his goodness," as if the whole commandment were deleted with one verse, and just as much said: The Lord is pleased with those who have no other gods.

135 So then the first commandment shall shine and give its brightness to all the others. Therefore you must also let this piece go through all the commandments, as the bowl or bow (hoop) in the wreath, which joins the end and the beginning together and keeps them all together, so that it is always repeated and not forgotten, as in the other commandment, that one fears God and does not take His name in vain for cursing, lying, deceiving and other deception or fraud; but to use rightly and well calling, praying, praising and thanking, out of love and trust, according to the first commandment; likewise such fear, love and trust shall drive and compel that one not despise his word, but learn it, hear it gladly, keep it holy and honor it.

136. After this, by the following commandments against one's neighbor, so also: all by virtue of the first commandment, that one honor father and mother, lords and all authorities, be subject and obedient, not for their sake, but for God's; for you must neither look upon nor fear father or mother, nor do or leave them to love. But see what God will have of thee, and will confidently require; if thou neglect it, thou shalt have an angry judge, or again a merciful father. Item, that you do no harm, damage, or violence to your neighbor, nor are you too close to him in any way, whether it concerns his body, spouse, property, honor, or right, as is commanded in turn, even if you have room and cause for it and no man punishes you for it; but do good to everyone, help and promote as you can, only for God's love and favor, trusting that he will give you everything abundantly.

will reimburse. So you see how and where the first commandment is the head and fountain, which goes through all the others, and again, all withdraw and hang in this, that end and beginning are all tied and bound together.

This, I say, is useful and necessary to always hold up to the young people, to admonish and remind them, so that they will not be raised only with beatings and coercion, like cattle, but in the fear and honor of God. For where one considers this and takes it to heart, that it is not the commandments of man, but of the high Majesty, who keeps them with such earnestness, who wraths and punishes those who despise them, and in turn, so effusively repays those who keep them: there it will provoke and drive itself to gladly do God's will.

Therefore, it is not for nothing that the Old Testament commanded that the Ten Commandments be written on every wall and corner, even on the garments, Deut. 6:7, 8; not that they be left written and displayed alone, as the Jews did, Matt. 23:5.But to have it before our eyes and in constant remembrance without ceasing, to do it in all our doings and beings, and let each one make it his daily practice in all kinds of cases, business and dealings, as if it were written in every place where he looked, even where he walked or stood; so that both at home in his house and toward his neighbors there would be cause enough to do the ten commandments, that no one should walk far by them.

(139) From this we see once again how highly these ten commandments are to be exalted and praised above all ranks, commandments and works that are otherwise taught and practiced. For here we can defy and say: Let all wise men and saints appear, if they can produce a work, as these commandments, so God demands with such earnestness and commands with his highest wrath and punishment, in addition so glorious promise puts that he wants to shower us with all goods and blessings. Therefore, they should be taught above all others and held dear as the highest treasure given by God.

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II. of the faith.

So far we have heard the first part of Christian doctrine, and in it we have seen everything that God wants us to do and to leave. Then follows faith, which presents to us all that we must expect and receive from God and, to put it briefly, teaches us to recognize Him completely. This is to enable us to do the same things as we are commanded to do by the Ten Commandments. For they are, as said above, set so high that the ability of all men is far too small and weak to keep them. For this reason it is as necessary to learn this part as that, so that we may know how to do it, from where and by what means such strength is to be obtained. For if we could keep the Ten Commandments by our own efforts, as they are to be kept, we would need nothing more, neither faith nor Our Father. But before we eliminate the benefit and necessity of faith, it is enough for the simple-minded to grasp and understand faith by itself.

In the first place, the faith has hitherto been divided into twelve articles; although, if all the parts which are found in Scripture and belong to the faith were to be taken separately, there would be many more articles, and not all of them could be clearly expressed in so few words. But in order that it may be understood in the easiest and simplest way, as it is to be taught to children, let us recently divide the whole faith into three main articles, according to the three Persons of the Godhead, to whom all that we believe is directed: so that the first article, from God the Father, explains creation; the second, from the Son, salvation; the third, from the Holy Spirit, sanctification. Thus, faith would be fasted into so many words in the most abbreviated way: I believe in God the Father, who created me; I believe in God the Son, who redeemed me; I believe in the Holy Spirit, who sanctifies me; one God and faith, but three persons: therefore also three articles or confession. So let us now recently pass over the words.

The first article.

I believe in God the Father, Almighty Creator of heaven and earth.

This is a very brief description of what God the Father's nature, will, deeds and works are. For since the Ten Commandments have said that one should have no more than one God, one might now ask: What kind of man is God? What does he do? How can he be praised or depicted and described so that he may be known? This is what this and the following articles teach; that faith is nothing other than the answer and confession of Christians to the first commandment. As if one asked a young child, "Dear, what kind of God do you have? What do you know about him? so that he could say, "This is my God: first of all, the Father who created heaven and earth. Apart from this one, I consider nothing to be God, for there is no one else who could create heaven and earth.

For the scholars, however, and for those who are a little more advanced, all three articles can be widely deleted and divided into as many pieces as there are words. But now, for the young students, it is enough to indicate the most necessary, namely, as I said, that this article concerns Creation, that one stands on the word: Creator of heaven and earth. What is it now said or what do you mean by the word: I believe in God the Father, the Almighty Creator 2c. ? Answer: This is what I mean and believe, that I am God's creature, that is, that he has given me and sustains me without ceasing body, soul and life, limbs, small and great, all senses, reason and understanding, and so on; food and drink, clothing, nourishment, wife and child, servants, house and yard 2c., And all creatures for the use and need of life: sun, moon, and stars of heaven day and night, air, fire, water, earth, and all that it bears and can bear, birds, fish, animals, grain, and all kinds of plants. Item, what more physical and temporal goods are, good regiment,

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Peace, security. So that one learns from this article, that our none has the life still everything, which is now told and may be told, from him still can receive, how small and small it is; because it is all seized in the word "creator".

144. We also confess that God the Father has not only given us all these things that we have and see before our eyes, but also daily protects and guards us from all evil and misfortune, averts all kinds of danger and accidents, and all this out of pure love and goodness, through us undeservedly, as a kindly Father who cares for us so that no harm comes to us. But to say more about this belongs to the other two parts of this article, where it is said: Father almighty.

From this it is to be concluded and followed: Because all that we are able to do, in addition to what is in heaven and earth, is given to us daily by God, and is preserved and maintained, we are therefore obligated to love, praise and thank Him without ceasing, and in short, to serve Him completely, as He has demanded and commanded through the Ten Commandments. Now here would be much to say, if one should strike it out, how few there are of them who believe this article. For we pass over it, and hear it, and say it, but see it, and consider not the things which the words speak unto us. For if we believed it from the heart, we would also act accordingly and not walk along so proudly, defy and boast as if we had life, wealth, power and honor 2c. We would have to be feared and served, as the wretched, perverse world does, drowning in its blindness, misusing all of God's goods and gifts for the sake of its own hope, avarice, lust, and prosperity, and not even looking to God to thank Him or to recognize Him as a Lord and Creator.

Therefore, this article should humble and frighten all of us who believe it. For we sin daily with our eyes, ears, hands, body and soul, money and goods, and with everything we have; especially those who still fight against God's word. But the Christians have the advantage that they recognize themselves guilty of serving him for this.

and to be obedient, which the world does not do.

Therefore, we should practice this article daily, imagining and remembering everything that comes before us that is good and where we come from hardship or danger, how God gives and does all these things to us, so that we may feel and see His fatherly heart and overflowing love for us; this would warm and inflame the heart to be grateful and to use all such goods for God's honor and praise. Thus, in the shortest terms, we have the opinion of this article, as much as the simple first need to learn, both what we have and receive from God and what we owe in return; which is a great, excellent knowledge, but much more of a treasure. For there we see how the Father has given Himself to us together with all creatures and has provided for us most abundantly in this life, without also showering us with unspeakable eternal goods through His Son and Holy Spirit, as we shall hear.

The second article.

And to Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried, descended into hell, rose from the dead on the third day, ascended into heaven, and is seated at the right hand of God the Father Almighty, from whence He will come to judge the living and the dead.

Here we get to know the other person of the Godhead, that we may see what we have of God above the former temporal goods, namely, how he has poured himself out completely and has retained nothing that he has not given to us. Now this article is very rich and wide; but that we may keep it brief and childlike, let us take one word before us, and therein comprehend the whole sum of it, namely, that we may learn from it how we are redeemed, and shall stand upon these words, To Jesus Christ our Lord.

94 E. 21.98-100. The Great Catechism. W.x, 114-117. 95

If one asks, "What do you believe about Jesus Christ in the other article?" answer briefly, "I believe that Jesus Christ, truly the Son of God, has become my Lord. Now what is this "becoming a Lord"? It is that he has redeemed me from sin, from the devil, from death and all misfortune. For before I had neither a Lord nor a King, but was a prisoner under the power of the devil, condemned to death, entangled in sin and blindness.

For when we were created and had received all good things from God the Father, the devil came and brought us into disobedience, sin, death and all misfortune, so that we lay in his wrath and disgrace, condemned to eternal damnation, as we had realized and deserved. There was no counsel, help or comfort until this unique and eternal Son of God had mercy on us out of causeless kindness and came from heaven to help us. So now those tyrants and masters of the stocks have all been driven out, and Jesus Christ, Lord of life, righteousness, all good and blessedness, has taken us poor, lost people out of the jaws of hell, won us, set us free and brought us back into the Father's grace and mercy, and taken us as his own under his umbrella and protection, so that he may rule us through his righteousness, wisdom, power, life and blessedness.

151 Let this be the sum of this article, that the word "Lord" is most simply called a Redeemer, that is, one who has brought us from the devil to God, from death to life, from sin to righteousness, and has preserved us in this. The pieces that follow one after the other in this article do nothing else than explain such redemption and express how and by what means it came about; that is, what he confessed and what he did and dared to do so that he might win us and bring us to his dominion; namely, that he became man, was conceived and born of the Holy Spirit and the Virgin without all sin, so that he might be Lord of sins; and that he suffered, died, and was buried so that he might be sufficient for me and pay what I have owed,

not with silver nor gold, but with his own precious blood. And all this so that he might become my Lord, for he had neither need nor need of any of these for himself. Then he rose again, devoured death and was eaten. And finally ascended to heaven and took the reign at the right hand of the Father, so that the devil and all authority must be subject to him and lie at his feet until he finally separates us completely on the last day and separates us from the evil world, devil, death, sin 2c.

But to set forth all these particular things in detail does not belong to the short sermon for children, but to the great sermons over the whole year, especially at the times appointed to treat each article at length, from the birth, passion, resurrection, ascension of Christ 2c. Also, the whole gospel that we preach is based on the fact that this article is to be understood well, as all our salvation and happiness is based on it, and it is so rich and wide that we always have enough to learn from it.

The third article.

I believe in the Holy Spirit, A Holy Christian Church, The Church of the Saints, Forgiveness of Sins, Resurrection of the Flesh, and Eternal Life, Amen.

153 I cannot better express this article than, as I have said, of sanctification, that by it the Holy Spirit with his office is expressed and pictured, namely, that he sanctifies. Therefore we must base ourselves on the word "Holy Spirit," because it is so brief that no other can be used. For there are various other spirits in Scripture, such as the spirit of man, heavenly spirits and evil spirits. But God's Spirit alone is called a Holy Spirit, that is, the one who sanctified us and still sanctifies us. For as the Father is called a Creator, and the Son a Redeemer, so also the Holy Spirit of His work shall be called a Sanctifier. But how do such saints come to be? Answer: Just as the Son takes over the reign, by which he wins us through his birth, death and resurrection, so the Holy Spirit judges us.

96 E. 21.100-102. II. Faith. The third article. W. X, 117-120. 97

The Holy Spirit brings sanctification through the following things, that is, through the congregation of the saints or the Christian church, the forgiveness of sins, the resurrection of the flesh, and eternal life, that is, by first leading us into His holy congregation and placing us in the bosom of the church, thereby preaching to us and bringing us to Christ.

For neither you nor I could ever know anything of Christ, nor believe in him, nor come to the Lord, unless it were offered by the Holy Spirit through the preaching of the holy gospel, and given to us in the bosom; the work is done and accomplished. For Christ has purchased and won the treasure for us through his suffering, death and resurrection 2c. But if the work remained hidden, so that no one knew it, it would be in vain and lost. So that such treasure would not remain buried, but would be invested and enjoyed, God sent forth and proclaimed the Word, giving the Holy Spirit to bring home and appropriate such treasure and redemption to us. Therefore, sainthood is nothing else than bringing to the Lord Christ to receive such good, which we could not obtain on our own.

(155) Now learn to understand this article most clearly. If it be asked, What meanest thou by the words, I believe in the Holy Ghost? that thou mayest answer: I believe that the Holy Spirit makes me holy, as his name is. But how does he do this, or what is his way and means? Answer: Through the Christian church, forgiveness of sins, resurrection of the flesh, and eternal life. For first of all, he has a special church in the world, which is the mother that begets and sustains every Christian through the Word of God, which he reveals and drives, enlightening and kindling hearts so that they grasp it, accept it, cling to it, and abide by it.

156 For where he does not let it be preached and awakened in the heart to be grasped, it is lost; as happened under the papacy, where faith was completely put under the bench, and no one recognized Christ as Lord, nor the Holy Spirit as the one who sanctifies, that is, no one recognized the Holy Spirit as the one who sanctifies.

believes that Christ is our Lord, who without our work and merit has won us such treasure and made us pleasing to the Father. What was the lack of? Because the Holy Spirit was not there to reveal and preach these things, but men and evil spirits were there to teach us to be saved and to obtain grace by our works. That is why it is not a Christian church. For where Christ is not preached, there is no Holy Spirit to make, call and gather the Christian church, apart from which no one can come to the Lord Christ. That is enough of the summary of this article. But because the things told in it are not so clear to the simple-minded, we will pass over them.

157 The holy Christian church is called the faith Communionem Sanctorum, a communion of the saints; for both are combined in one, but before times the one piece was not there; is also badly and incomprehensibly translated "a communion of the saints". If one should give it clearly, one would have to speak it in a different German way. For the word ecclesia actually means in German "an assembly". But we are accustomed to the word "church," which the simple understand not of an assembled multitude, but of the consecrated house or building; although the house should not be called a church, if only because the multitude comes together in it. For we who come together make and take a special place, and give a name to the house after the multitude.

So the word "church" actually means nothing else than "a common assembly," and is not German in kind, but Greek, like the word Ecclesia, for they call it Cyria in their language, as it is also called Curiam in Latin. Therefore, in proper German and our mother tongue, it should be called "a Christian congregation" or "assembly", or in the best and clearest way: "a holy Christianity". So also the word Communio, which is attached to it, should not be called "community", but "congregation". And is nothing else, because

98 2i, 102-ios. The great catechism. W. x. 120-122. 99

The gloss or interpretation, where someone wanted to interpret what the "Christian church" is called; instead, ours, who knew neither Latin nor German, made it "community of the saints," since no German language speaks or understands it that way. But to speak correctly in German, it should be called "a congregation of saints," that is, a congregation in which all are saints, or even more clearly, a holy congregation. I say this so that the words may be understood, because it has become so habitual that it is difficult to tear it out again, and it will soon be heresy to change a word.

This is the opinion and summary of this addition: I believe that there is a holy company and congregation on earth of vain saints, under one head, Christ, called together by the Holy Spirit, in one faith, mind and understanding, with various gifts, but united in love, without divisions and separation. I am also a part and member of it, partaker of all the goods it has, and a fellow member, brought and incorporated by the Holy Spirit through having heard God's word and still hearing it, which is the beginning of coming into it. For before we came in, we were completely of the devil, when we knew nothing of God and of Christ. So the Holy Spirit remains with the holy congregation or Christianity until the last day, by which he teaches us, and needs them to guide and drive the word, by which he makes and increases sanctification, so that it increases daily and becomes strong in faith and its fruits, which he creates.

160] Then we believe that in Christianity we have forgiveness of sins, which comes through the holy sacraments and absolution, along with all the consolations of the whole gospel. Therefore, what is to be preached of the sacraments belongs here, and summa, the whole gospel and all the offices of Christianity; which also is necessary to be done without ceasing. For although God's grace is acquired through Christ, and holiness is made through the Holy Spirit by God's Word in the union of the Christian Church, we are still

never without sin for the sake of our flesh, which we still wear around our necks.

Therefore all things in Christendom are ordained, that the forgiveness of sins by word and sign should be daily obtained, to comfort and lift up our consciences, as long as we live here: so the Holy Ghost maketh it that, though we have sin, yet it cannot hurt us, because we are in Christendom, where is the forgiveness of sin, both that God forgiveth us, and that we forgive, bear, and help one another. But outside of Christianity, since the gospel is not there, neither is there forgiveness, just as there can be no holiness. Therefore all have cast themselves out and separated themselves, who seek and earn holiness not by the gospel and forgiveness of sin, but by their works. 162. But because holiness has begun and is daily increasing, we wait that our flesh may be put to death and covered with all filthiness, but that it may gloriously come forth and be resurrected to entire and complete holiness in a new eternal life. For now we remain half and half pure and holy, so that the Holy Spirit may always work on us through the Word and daily distribute forgiveness until that life, when there will no longer be forgiveness, but completely pure and holy people, full of piety and righteousness, freed and delivered from sin, death and all unhappiness, in a new, immortal and transfigured body. Behold, all these things shall be the office and work of the Holy Ghost, that he may begin on earth holiness, and daily increase it, by the two things, the Christian church, and the remission of sins. But when we decay, he will accomplish it all in a moment and keep us forever through the last two.

But the fact that it says "resurrection of the flesh" is not well spoken in German. For when we Germans hear "flesh," we think no further than the "Scherren" (flesh bank). In proper German, however, we would say "resurrection of the body" or corpse; but there is not much power in this, if one only understands the words correctly.

This is now the article that must go and remain in the work forever; for

100 D. 21.105-107. II. Faith. The third article. W. X. 122-128. 101

the creation we have now away; so the redemption is also aligned. But the Holy. But the Holy Spirit continues his work until the last day, appointing a church on earth, through which he speaks and does everything, because he has not yet gathered all his Christians together, nor has he distributed forgiveness. Therefore we believe in him who brings us daily by the word, and gives faith, increases and strengthens by the same word and forgiveness of sins, so that, when all this is accomplished and we continue in it, he may make us completely and eternally holy, which we now expect by faith through the word.

Behold, you have depicted the entire divine essence, will and work with very short and yet rich words, in which all our wisdom is found, which is above all human wisdom, sense and reason. For all the world, though it has sought with all diligence what God would be and what he would have in mind and do, yet it has never attained any of these. But here you have it all in the most abundant way. For he himself has revealed and opened the deepest abyss of his fatherly heart and his unspeakable love in all three articles. For he created us for this very purpose, that he might redeem and sanctify us. And over and above the fact that he gave us and gave us all things in heaven and on earth, he also gave us his Son and Holy Spirit, through whom he brought us to himself. For we could never come to know the Father's grace and mercy without the Lord Christ, who is a mirror of the Father's heart, apart from which we see nothing but a wrathful and terrible Judge; but of Christ we could know nothing unless it were revealed through the Holy Spirit.

Therefore, these articles of faith separate and distinguish us Christians from all other people on earth. For whatsoever is outside of Christendom, whether Gentiles, Turks, Jews, or false Christians and hypocrites, though they believe and worship only one true God, yet they know not what his mind is toward them, neither can they have any love nor good toward him, wherefore they abide in everlasting wrath and condemnation; because they have not the Lord Christ, neither are they enlightened and graced with any gifts of the Holy Spirit.

From this you see that faith is a much different teaching than the Ten Commandments. For those teach what we should do, but this one says what God should do and give us. The ten commandments are also written in the hearts of all men, but faith cannot be understood by human intelligence and must be taught by the Holy Spirit alone. Therefore this teaching does not yet make a Christian, for God's wrath and displeasure still remain over us, because we cannot keep what God demands of us; but this brings grace, makes us pious and pleasing to God. For through this knowledge we gain a desire and love for all of God's commandments, because here we see how God, with all that He has and is able to do, gives Himself completely to us for help and control to keep the ten commandments: the Father all creatures, Christ all His works, the Holy Spirit all His gifts. Let this be enough of faith, to lay a foundation for the simple, that they be not overcharged; that, when they understand the sum of it, they themselves may pursue it, and draw to it what they learn in the Scriptures, and ever increase and grow in richer understanding. For we have daily, as long as we live here, to preach and to learn.

III The Lord's Prayer.

168 We have now heard what one should do and believe, in which is the best and most blessed life; now follow the third part, how one should pray. For since it is thus

is done with us, that no man can keep the ten commandments perfectly, though he has begun to believe, and the devil has taken hold with all his might together with the world and our

102 2i. 107-109. The "great" catechism. W.x, 125-127. 103

Nothing is so necessary as to make God listen to us, to call us and to ask Him to give us faith and the fulfillment of the Ten Commandments, and to keep and increase them, and to remove everything that lies in our way and hinders us. But that we may know what and how we ought to pray, our Lord Christ himself has taught us the way and the word, as we shall see.

But before we explain the Lord's Prayer one after the other, it is most necessary to first exhort the people to prayer, as Christ did, Luc. 18, 1. Matth. 7, 7. and the apostles did, 1 Thess. 5, 17. 1 Petr. 4, 8. Jac. 1, 6. And the first thing should be to know how we are to pray for the sake of God's commandment. For we have heard in the other commandment, Exodus 20:7, "You shall not take God's name in vain," that it requires us to praise the holy name, to call upon it in all distress, or to pray. For to call upon is nothing else than to pray; so that it is strictly and earnestly commanded, as high as all others, to have no other God, not to kill, not to steal 2c. Lest anyone think that it is the same, I pray or do not pray, as the rude people go in such delusion and thought: What should I pray, who knows whether God respects my prayer or wants to hear it? if I do not pray, then someone else prays; and so they get into the habit that they never pray, and take as a remedy that we reject false and hypocritical prayers, as if we taught that one should or should not pray.

170 This is true, however, that what has been done so far for prayers, sung and sung in the church 2c., has certainly not been a prayer. For such an outward thing, where it is right, may be an exercise for young children, pupils and simple-minded people, and may be called sung or read, but it is not actually called prayed. But it is called praying, as the other commandment teaches, calling upon God in all troubles. This is what he wants from us, and it should not be left to our discretion, but we should and must pray if we want to be Christians, just as we should and must be obedient to father, mother and the authorities. For by calling and asking, the name of God is honored and made useful.

used. This you must remember above all things, that with it one may keep silent and repel such thoughts as keep us back and discourage us. For just as it is of no account that a son should say to his father: What is God's interest in my obedience? I will go and do what I can, yet it is equally valid; but there stands the commandment, Thou shalt and shalt do. So also here it is not in my will to do and not to do, but it should and must be prayed.

From this you should conclude and think, because it is so highly commanded to pray, that no one should despise his prayer, but keep it great and much. And always take the same from the other commandments. A child should by no means despise his obedience to his father and mother, but should always remember: The work is a work of obedience, and what I do, I do not do differently, but that I walk in obedience and God's commandment, on which I could found and base myself, and esteem this great, not for the sake of my worthiness, but for the sake of the commandment. So also here: What and for what we ask, we are to regard as demanded by God and done in His obedience, and thus think: For my sake it would be nothing, but therefore it shall be valid that God has commanded it. Thus, whatever a person asks, he should always come before God in obedience to this commandment.

Therefore we beseech and exhort everyone most diligently to take this to heart, and in no way to despise our prayer, for hitherto it has been taught in the name of the devil, that no one has heeded it, and thought it enough that the work was done, that God hears it, or hears it not. That is, the prayer beaten into the entrenchment and mumbled on adventure; therefore it is a lost prayer. For we allow ourselves to be misled and deterred by such thoughts: I am not holy nor worthy enough; if I were as pious and holy as St. Peter, Paul, I would pray. But only far away with such thoughts; for the very commandment that Paul met, that also meets me, and is just as much for my sake the other commandment ge-

1042l , go-in. III The Lord's Prayer. Need and use of prayer. W. x, 127-izo. 105

than for his sake, that he has no better nor holier commandment to boast of. Therefore you should say, "My prayer, which I do, is as precious, holy and pleasing to God as St. Paul's and the holy of holies; for I will gladly let him be holier in person, but not in commandment; because God does not regard prayer in person, but in his word and obedience. For on the commandment, on which all saints set their prayer, I also set mine: to this I pray the very thing for which they all ask or have asked.

Let this be the first and most necessary thing, that all our prayers be based on God's obedience and not on our person, whether we are sinners or pious, worthy or unworthy. And we should know that God is not joking, but will be angry and punish us if we do not ask, just as He punishes all other disobedience. Then he will not let our prayer be in vain and lost; for if he would not hear you, he would not call you to pray, and he would strike such a stern commandment upon it.

On the other hand, it should drive and excite us all the more that God has also made and promised a promise that what we ask should be yes and certain; as he says in the 50th Psalm, v. 15: "Call upon me in time of need, and I will save you"; and Christ in the Gospel, Matth. 7, 7: "Ask, and it shall be given you" 2c.; for everyone "who asks, receives. This should awaken our hearts and set them on fire with desire and love to pray, because he testifies with his word that our prayer is heartily pleasing to him, and that it will certainly be heard and granted, so that we will not despise it or throw it to the wind and pray without certainty. You may lift this up to him and say: Here I come, dear Father, and ask not of my own accord, nor of my own worthiness, but of thy commandment and promise, which I cannot fail nor lie in. Whoever then does not believe such a promise, shall know again that he angers God, as he has greatly disgraced him and punished him with lies.

175. above which we shall also be enticed and

God should not only precede the commandment and the promise, but also provide the words and the manner, and put into our mouths how and what we should pray, so that we may see how heartily he takes care of our need, and never doubt that such prayer is pleasing to him and will certainly be heard; which is a great advantage over all other prayers that we might think up ourselves. For then the conscience would always be in doubt, saying, I have asked, but who knows how it will please him, or whether I have taken the right measure and manner? Therefore no noble prayer is to be found on earth, because it has such excellent testimony that God is glad to hear, for which we should not take the world's goods.

For this reason it is prescribed that we see and consider the need that compels and presses us to pray without ceasing. For whoever wants to ask must bring, present and name something that he desires; if not, it cannot be called a prayer. Therefore we have justly rejected the prayers of monks and priests, who howl and murmur in hostility day and night; but none of you think to ask for a hair's breadth: and if all the churches together with the clergy were brought together, they would have to confess that they have never asked for a drop of wine from the heart. For none of them has ever undertaken to pray out of obedience to God and faith in the promise, nor have they considered any need, but have thought no further, if it were directed to the best, than to do a good work, so that they might pay God, as those who would not take from Him, but only give to Him.

But where there is to be a right prayer, there must be an earnestness that one may feel one's need, and such need as oppresses us and impels us to cry out and shout; so then prayer goes by itself, as it should go, so that one needs no teaching, how one should prepare oneself for it and draw devotion. But the need that we both have for ourselves and for everyone will be found abundantly enough in the Lord's Prayer. Therefore, it should also serve to remind us of them, to consider them, and to take them to heart, so that we do not become weary of praying: for we have all

106 E.21,111-H3. The Great Catechism. W.x. 130-132. 107

enough that we lack, but we lack it because we do not feel it or see it. For this reason God also wants you to complain about such needs and concerns and to put them on; not that He does not know, but that you set your heart on fire to desire more and more, and only spread your mantle wide and open it to receive much.

Therefore, from our youth, we should be accustomed to pray daily for all our needs, wherever we feel something happening to us, and also for other people among whom we are; for preachers, authorities, neighbors, and servants, and to always ask God for His commandment and promise, and to know that He does not want us to despise it. I say this because I would like to see such things brought back into the people, so that they learn to pray properly and do not go about it so roughly and coldly, from which they become more and more unskilled at praying every day; which the devil also wants and helps with all his strength, for he well feels what suffering and harm it does him when prayer goes on properly in the pregnancy.

For this we must know, that all our shield and protection is in prayer alone. For we are far too weak for the devil, with all his power and all his followers, to be able to trample us underfoot. Therefore we must think and take up arms, so that Christians may be equipped to stand against the devil. For what do you think that so far so great things have been accomplished, our enemies' plotting, plotting, murder and rebellion have been warded off or quelled, by which the devil has thought to oppress us along with the gospel, if some devout people's prayer had not come between them as an iron wall on our side? Otherwise, they themselves would have seen much else, how the devil would have corrupted all of Germany in his own blood. Now, however, they may confidently laugh it off and have their mockery; but we still want to be man enough for both them and the devil through prayer alone, if only we persist and do not let up. For where any devout Christian asks: Dear Father, let your will be done, he says

above: Yes, dear child, it shall be yes and happen, in defiance of Teusel and all the world.

180 Let this be said as an admonition, that above all things we should learn to esteem prayer as great and precious, and to know the proper difference between babbling and asking. For we do not condemn prayer, but we condemn loud and useless murmuring, just as Christ Himself condemns and forbids long whisperings, Matt. 23:14. Now we will treat the Lord's Prayer in the shortest and clearest way. There are now seven articles or petitions, one after the other, for all the needs that trouble us without ceasing, and each one is so great that it should drive us to pray for it all our lives.

The first request.

Hallowed be your name.

Now this is somewhat dark and not well spoken in German: for from our mother tongue we would speak thus: Heavenly Father, help that only your name may be holy! What then is it prayed that his name may become holy? Is he not holy before? Answer: Yes, it is always holy in its essence, but in our custom it is not holy. For God's name is given to us, because we have become Christians and have been baptized, so that we are called children of God and have the sacraments, by which He unites us with Him; so that everything that is God's should serve our use. Now there is the great need for which we should take the greatest care, that the name may have its honor, be kept holy and noble, as our highest treasure and sanctuary, which we have, and that we, as pious children, ask that his name, which is otherwise holy in heaven, may also be and remain holy on earth with us and with all the world.

How then does he become holy among us? Answer, most clearly, if it can be said: If both our doctrine and life are divine and Christian. For since in this prayer we call God our Father, we owe it to ourselves to conduct ourselves in every way like pious children,

108 D. 21, ii3-ii5. III The Lord's Prayer. The first and second petitions. W.x, 132-135. 109

That he may not have our shame, but honor and glory. Now he is profaned by us either with words or with works; for what we do on earth must be either word or work, speaking or doing. First, when one preaches, teaches, and speaks under God's name, which is false and deceptive, so that his name must adorn and sell lies; this is the greatest shame and dishonor to God's name. After that also, where one grossly brings the holy name into disgrace with swearing, cursing, sorcery 2c.

Secondly, even with public evil life and works, when those who are called Christians and God's people are adulterers, drunkards, miserly wives, envious and evil-doers. Again, God's name must be disgraced and blasphemed for our sake. For just as it is a shame and dishonor to a natural father who has a wicked, unborn child who acts against him in word and deed, so that he must be despised and reviled for his sake: If we, who are called by his name and have all kinds of goods from him, teach, speak and live differently from godly and heavenly children, it is also to God's dishonor that he must hear it said of us, "We must not be children of God, but of the devil.

184 Thus you see that we are asking in this passage the very thing that God requires in the other commandment, namely, that one not take His name in vain for swearing, cursing, lying, deceiving, 2c., but use it for God's praise and honor. For whoever uses God's name for any evil, profanes and desecrates this holy name; just as in ancient times a church was called desecrated if a murder or other crime was committed in it, or if a monstrance or shrine was profaned, when it was holy in itself and yet unholy in custom. Thus the play is easy and clear, if one only understands the language. To sanctify means as much as to praise, extol and honor both with words and works in our own way.

Now behold how highly such prayer is needed. For since we see how the world is so full of pests and false teachers, who

all use the holy name as a cover and pretense for their devilish doctrine, we should cry out and shout against all such without ceasing, both those who preach and believe falsely, and what our gospel and pure doctrine disputes, persecutes and wants to dampen, as bishops, tyrants, zealots 2c. Item, also for ourselves, who have God's word, but are not grateful for it nor live by it as we should. If you ask this from your heart, you can be sure that it will please God. For he will not hear anything better than that his honor and praise should be above and beyond all things, that his word should be taught purely and be held precious and valuable.

The second request.

Your kingdom come.

(186) As we asked in the first part, concerning God's honor and name, that God would not let the world adorn its lies and wickedness under it, but would keep it holy, both with doctrine and life, that He might be praised and glorified in us: so we ask here that His kingdom also come. But just as God's name is holy in Himself, and yet we ask that He be holy with us, so also His kingdom comes of itself without our asking; but we ask nevertheless that it may come to us, that is, that it may go among us and with us, so that we also may be a part of it, under which His name may be sanctified and His kingdom may go forth.

What does "God's kingdom" mean? Answer: Nothing other than what we have just heard in faith, that God sent His Son, Christ our Lord, into the world to redeem us and set us free from the power of the devil, and to bring us to Himself and reign as a king of righteousness, life and salvation, against sin, death and evil conscience, for which He also gave His Holy Spirit, who brought these things to us through His holy Word, and enlightened and strengthened us by His power in faith. For this reason we ask here first of all that this may be strengthened in us, and that His name may be so glorified through the holy Word of God and Christian life, both so that we, who accept it, may be able to live our lives in peace.

110 L- 21,115-117. The Great Catechism. W. X, 135-137. 111

and that it may gain a chance and a following among other people, and that it may pass mightily through the world, so that many of them may come to the kingdom of grace, be made partakers of salvation, brought about by the Holy Spirit, so that we may thus all abide in One Kingdom, begun now, forever.

For "God's kingdom come to us" happens in two ways: First, temporally through the Word and faith; second, eternally through revelation. Now we ask both of these things, that it may come to those who are not yet in it, and to us who have received it, by daily increase and henceforth in eternal life. All this is nothing else than this: Dear Father, we pray, first of all, give us your word, that the gospel may be preached righteously through the world. Secondly, that it may also be received through faith and work and live in us: that therefore your kingdom may come among us through the word and power of the Holy Spirit, and that the devil's kingdom may be put down so that he has no right or power over us until it is finally destroyed completely, and sin, death and hell are destroyed, so that we may live eternally in full righteousness and blessedness.

From this you see that we are not asking here for a trifle or temporal good, but for an eternal, abundant treasure and everything that God Himself is able to do, which is far too great for a human heart to consider asking for, if He had not commanded it Himself to ask. But because He is God, He also wants to have the honor of giving much more and more abundantly than anyone can understand, as an eternal, imperishable spring, which, the more it flows out and overflows, the more it gives of itself, and desires nothing higher from us than that we ask many and great things of Him; and is again angry if we do not confidently ask and demand.

190 For just as if the richest, most powerful emperor were to ask a poor beggar whatever he might desire, and were willing to give great imperial gifts, and the fool begged no more than a court soup, he would cheaply be called a rogue and a wicked man.

than he who, by imperial majesty's command, would make a mockery and ridicule and would not be worthy to come before his eyes. It is also a great dishonor and dishonor to God when we, to whom he offers and promises so many unspeakable goods, despise them or do not trust to receive them, and can hardly ask for a piece of bread. This is all the fault of shameful unbelief, which does not promise itself so much good to God as to feed its belly, let alone expect such eternal goods from God without doubt. Therefore we should strengthen ourselves against this and let this be the first thing we ask for, so that we will have everything else in abundance; as Christ teaches, Matth. 6, 33: "Seek first the kingdom of God, and all these things will be given to you. For how should he make us lack and live in want of temporal things, because (while) he promises the eternal and imperishable?

The third request.

Your will be done on earth as it is in heaven.

So far we have asked that his name be honored by us and that his kingdom come among us. In these two things is fully understood what concerns God's glory and our blessedness, that we may have God and all His goods for our own. But here is such great need that we hold fast to these things and do not let ourselves be torn from them. For as in a good government there must not only be those who build and govern well, but also those who defend, protect and hold fast over it; so also here. If we have asked for the greatest need, for the gospel, faith and the Holy Spirit to govern us and deliver us from the power of the devil, we must also ask that he will do his will. For it will be very strange, if we are to remain in this, that we will have to suffer a lot of offence and chastisement from all those who dare to hinder and resist the two foregoing things.

192. for no one believes how the devil opposes and blocks, except he who cannot suffer anyone to teach or to teach rightly.

112 E. 21,117-IIS. III The Lord's Prayer. The third and fourth petitions. W.x, 137-140. 113

He believes and grieves him beyond measure that he has to expose his lies and abominations, honored under the beautiful appearance of the divine name, and stand with all shame, be driven out of his heart and let such a rift happen in his kingdom. Therefore he rages and rages as an angry enemy with all his might and power, hanging on himself everything that is under him, for which he takes to his aid the world and our own flesh. For our flesh is rotten in itself and inclined to evil, even though we have accepted God's word and believe, but the world is evil and wicked; there he incites, blows, and prudes, so that he hinders us, drives us back, overthrows us, and brings us back under his control; this is all his will, mind, and thoughts, which he strives for day and night and does not celebrate for a moment, using all the arts, tricks, ways, and means that he can always devise.

193 Therefore, if we want to be Christians, we must certainly take care and dare to have the devil and all his angels and the world as our enemies, who cause us all misfortune and heartache. For where God's word is preached, accepted or believed and produces fruit, the dear holy cross shall not fail to appear. And let no man think that he shall have peace, but that he must lay up for himself what he hath on earth, goods, honor, house and home, wife and child, life and limb. This hurts our flesh and old Adam. For it means to hold on and suffer with patience how we are attacked, and to let go of what is taken from us. For this reason there is ever so great a need, as in all others, that we pray without ceasing: Dear Father, let your will be done, not the will of the devil and our enemies, nor all that your holy word wants to persecute and curb, or hinder your kingdom; and grant us that we may bear and overcome with patience all that is to be suffered over it, so that our poor flesh may not give way or fall away out of weakness or sloth.

194 Behold, in these three things we have in the most simple manner the need which concerns God Himself, but all for our sake: for what we ask is for us alone, even thus,

as said, that also in us happens, what otherwise must happen outside of us. For just as his name must be sanctified and his kingdom come without our asking, so his will must also be done and must prevail, even though the devil with all his followers almost rage, rage and rage against it, and dare to cut off the gospel altogether. But for our sake we must ask that his will also go unhindered among us against such raging, so that they can do nothing, and we remain firm against all violence and persecution and allow such will of God to please us.

Let such prayer now be our protection and defense, which shall beat back and put down all that the devil, pope, bishops, tyrants, and heretics are able to do against our gospel. Let them all be angry at once, and try their utmost, counseling and deciding how they will subdue and exterminate us, that their will and counsel may continue and stand; against this shall be one Christian or two with this single piece of our wall, against which they shall run and fail. We have the consolation and defiance that the devil's will and the will of all our enemies must perish and come to nothing, however proud, sure and mighty they know themselves to be; for if their will were not broken and hindered, his kingdom could not remain on earth, nor could his name be sanctified.

The fourth request.

Give us this day our daily bread.

Here we mean the poor basket of bread, the necessities of our body and temporal life, and it is a short, simple word, but it is also very broad. For when you call and ask for "daily bread," you are asking for everything that belongs to having and enjoying daily bread, and against everything that hinders it. Therefore, you must open your mind and spread it out, not only to the oven or the flour bin, but also to the wide field and the whole country, where daily bread and all kinds of food are grown and brought to us. For where God would not let it grow, bless it, and raise it up, He would not let it grow.

114 21,119-121. The Great Catechism. W. X, 140-142. 115

If we were to receive bread from the countryside, we would never have to take bread out of the oven or put it on the table.

197 And that we may understand it lately, this request includes everything that belongs to this whole life in the world, because for its sake alone we must have our daily bread. Now it is not only a part of life that our body has its food and blankets and other necessities, but also that we get along with the people with whom we live and deal in daily trade and commerce and all kinds of beings with peace and tranquility; summa, everything that concerns both, domestic and neighborly or civic being and government. For where these two are hindered, that they do not go as they should, there is also hindered the necessities of life, which finally cannot be maintained. And the most necessary thing is to pray for worldly authority and government, as God mostly provides us with our daily bread and all the goods of this life. For even though we have received an abundance of all goods from God, we cannot keep any of them, nor use them safely and cheerfully, if he does not give us a constantly peaceful government; for where there is strife, discord and war, our daily bread is already taken or ever increased.

For this reason, it would be appropriate to place a loaf of bread in the shield of every pious prince for a lion's or diamond's wreath, or to strike it on the coin for the mint, to remind both them and the subjects that we have protection and peace through their office, and that without them we cannot eat or keep our dear bread. Therefore, they are also worthy of all honor, that we give them what we should and can, as those through whom we enjoy everything we have with peace and tranquility, since otherwise we would not keep a penny; in addition, that we also pray for them, that God may give us the more blessings and good things through them.

So let it be briefly shown and described how far this prayer goes through all kinds of beings on earth. Now someone would like to make a long prayer out of it and tell in many words all the things that belong to it, namely, that we pray,

That God may give us food and drink, clothing, house and farm, and a healthy body, and that the grain and fruit of the fields may grow and prosper; that He may also help us to keep house at home, give and keep a pious wife, children, and servants, make our work, handicrafts, or whatever we have to do prosper and succeed, and provide us with faithful neighbors and good friends. 2c. Item: Emperor, kings and all estates and especially our sovereigns, all rulers, overlords and officials, wisdom, strength and happiness to rule well and to conquer against Turks and all enemies; the subjects and common crowd obedience, peace and harmony to live among themselves; and again, that he will protect us from all kinds of harm to body and food, storms, hail, fire, water, poison, pestilence, death of livestock, war and bloodshed, evil time, harmful animals, evil people 2c. All of which is good for the simple to imagine that such things and the like must be given by God and asked of us.

200 This prayer is especially directed against our greatest enemy, the devil. For this is all his purpose and desire, to take or hinder all that we have from God, and is not content with hindering and destroying the spiritual government, so that he deceives souls by his lies and brings them under his power; But he also prevents and hinders that there is no regiment, nor honest and peaceful being on earth; because he causes so much strife, murder, riots and war, item, thunderstorms, hail, to spoil the grain and cattle, to poison the air 2c. Summa, he is sorry that someone has a morsel of bread from God and eats with peace, and if it were in his power and our prayer, next to God, were not answered, we would certainly not keep a stalk in the field, not a penny in the house, not even an hour of life, especially those who have God's word and would like to be Christians.

(201) Behold, thus God will show us how He takes care of all our needs and so faithfully provides for our temporal sustenance; and though He gives these things abundantly, yet He will not give them to us.

116 21,121-123. III The Lord's Prayer. The fourth and fifth petitions. W. X, 142-145. 117

and sustains even the wicked and the wicked, but he wants us to ask for it, so that we may know that we receive it from his hand and feel his fatherly kindness toward us in it. For where he removes his hand, it cannot finally prosper nor be preserved, as is evident and felt daily. What plague is there in the world now with the evil coin alone, even with the daily burden and imposition in common trade, purchase and work of those who press the dear poor according to their will and deprive them of their daily bread? Which we must indeed suffer; but they may beware lest they lose the common prayer, and take heed lest this little piece in the Lord's Prayer go against them.

The fifth request.

And forgive us our trespasses as we forgive those who trespass against us.

This part now applies to our poor and miserable life, which, although we have God's word, believe, do and suffer His will, and feed on God's gift and blessing, it still does not pass without sin that we still stumble daily and do too much; because we live in the world among people who are too sorry for us and give us cause for impatience, anger, revenge, etc., and have the devil behind us on all sides, who presses against us and fights against all the previous parts, so that it is not possible to stand firm in this constant struggle, We also have the devil behind us, who opposes us on all sides and fights against all the previous pieces, so that it is not possible to always stand firm in such a constant battle. Therefore, there is great need to pray and cry out: Dear Father, forgive us our trespasses; not that he will not forgive sin even without and before our petition, for he has given us the gospel, wherein is all forgiveness, before we asked for it or ever sought it: but it is necessary that we recognize and accept such forgiveness. For since the flesh, in which we live daily, is of such a nature that it does not trust and believe in God, and is always stirred up with evil lusts and wiles, that we sin daily in words and works, in deeds and omissions, from which the conscience comes to discord, which is in fear of God's anger and wrath.

If a man fears the grace of God and thus lets the consolation and confidence of the gospel fall away, it is necessary without interruption to run here and get consolation to restore his conscience.

Now this is to serve that God may break our pride and keep us in humility. For He has reserved for him the advantage, if anyone would insist on his piety and despise others, that he look at himself and put this prayer before his eyes, he will find that he is just as pious as the others, and all of us must put down our feathers before God and be glad that we have come to forgiveness. And only do not think that anyone, as long as we live here, can be made not to need such forgiveness. Summa, where he does not forgive without ceasing, we are lost.

The meaning of this petition is that God does not want to look at our sin and reproach us for what we daily deserve, but to act with grace toward us and forgive us, as He has promised, and thus to give us a cheerful and undaunted conscience to stand before Him and to pray. For if the heart does not stand right with God and can draw such confidence, it will never be allowed to dare to pray. But such confidence and a cheerful heart can come from nowhere, because it knows that its sins are forgiven.

205 But there is a necessary and yet comforting addition: "As we forgive our debtors. He promised that we should be sure that everything is forgiven and given to us, but so far that we also forgive our neighbor. For as we daily owe much to God, and yet he forgives everything by grace, so we must also always forgive our neighbor who does us harm, violence and injustice, proves wickedness 2c. If you do not forgive, do not think that God will forgive you. But if you forgive, you have the comfort and assurance that you will be forgiven in heaven, not because of your forgiveness; for he does it freely, out of pure grace, because he has promised it, as the gospel teaches; but that he may set it up for us as a strength and assurance, as a sign, along with forgiveness.

118E. 2l, 123-126. The Great Catechism. W. X,'145-147. 119

which agrees with this prayer, Luc. 6, 37: "Forgive, and you will be forgiven. Therefore Christ also repeats it soon after the Lord's Prayer and says, Matth. 6, 15: "For if you forgive men their trespasses, your heavenly Father will also forgive you" 2c.

For this reason such a sign is attached to this prayer, that when we ask, we may remember the promise and thus think: Dear Father, therefore I come and ask that you forgive me; not that I may do or earn enough by works, but because you have promised it and attached the seal to it, that it should be as certain as if I had an absolution spoken by you yourself. For as much as baptism and the sacrament, outwardly set forth as a sign, accomplish, so much is this sign also able to strengthen our conscience and make it joyful, and is set forth before others for this very reason, that we may use and practice it every hour, as that which we always have with us.

The sixth request.

And lead us not into temptation.

We have now heard enough of the trouble and labor it takes to obtain and keep all that we ask, which nevertheless does not come without infirmity and stumbling; moreover, although we have received forgiveness and a good conscience and are completely absolved, it is still the case with life that one stands today and falls away tomorrow. Therefore, we must pray again, whether we are pious and have a good conscience toward God, that he will not let us fall back and give way to temptation. But temptation, or, as our Saxons have called it from time immemorial, temptation, is of three kinds: of the flesh, of the world, and of the devil. For we live in the flesh and carry the old Adam around our necks, who stirs and tempts us daily to fornication, sloth, eating and drinking, avarice and deceitfulness, to deceive our neighbor and translate, and summa, all kinds of evil lusts, which cling to us by nature, and are aroused to this by other people's company, examples, listening and

Seeing which often wound and inflame even an innocent heart.

After this is the world, which offends us with words and works, and drives us to anger and impatience; summa, there is nothing but hatred and envy, enmity, violence and injustice, unfaithfulness, revenge, cursing, reproaching, after-talking, pride with superfluous adornment, honor, fame and violence, where no one wants to be the least, but to sit on top and be seen before everyone. In addition, the devil comes, hounds and blows everywhere. But he is especially active in matters of conscience and spiritual matters, namely, that both God's word and works may be thrown to the winds and despised, that he may tear us away from faith, hope and love and bring us to disbelief, false presumption and hardening; or again, to despair, denial of God and blasphemy, and other countless horrible things. These are the ropes and nets, the real fiery arrows, which not flesh and blood but the devil shoots into the heart in the most poisonous way.

(209) These are great dangers and trials that every Christian must bear, even if he were alone; so that we may be driven to cry out and pray every hour, because we are in the shameful life, where we are harassed, chased and driven on every side, that God may not let us grow weary and tired and fall back into sin, shame and unbelief; for otherwise it is impossible to overcome even the slightest challenge.

Now this is not called entering into temptations, when he gives us strength and power to resist, but the temptation is not taken away nor removed. For no one can avoid temptation and irritation, because (as long as) we live in the flesh and have the devil around us, and nothing else comes of it, we must suffer temptation, even be stuck in it; but there we pray that we do not fall in and drown in it. Therefore it is much different to feel temptation and to consent to it or to say yes to it. We must all feel them, though not all in the same way, but some more and more severely: as, the youth especially of the flesh; according to which

120 E.21, 126-128. III The Lord's Prayer. The sixth and seventh petitions. ' W. X, 147-160. 121

grow up and become old, from the world. But the others, who deal with spiritual things, that is, the strong Christians, from the devil. But such feeling, because it is against our will and we would rather be rid of it, can harm no one. For where one did not feel it, it could not be called a challenge. But to grant it is to leave it in the bridle, not to oppose it or to ask for it.

For this reason, we Christians must be prepared and wait daily to be challenged without ceasing, so that no one may walk as safely and carelessly as if the devil were far from us, but rather wait for and deal him strokes at every turn. For though I am now chaste, patient, kind, and stand firm in faith, yet this very hour shall the devil drive such an arrow into my heart that I shall scarcely stand. For he is such an enemy that never ceases nor tires, that where one temptation ceases, others and new ones arise. Therefore, there is no counsel nor comfort, but to run here, that one should take hold of the Lord's Prayer and speak to God from the heart: Dear Father, you have called me to pray, do not let me fall back through temptation; then you will see that it must subside and finally be won. Otherwise, when you dare to help yourself with your thoughts and your own counsel, you will only make it worse and give more room to the devil. For he has a serpent's head, which, if he gains a gap into which he can slip, the whole body will go unstopped. But prayer can ward him off and drive him back.

The (seventh and) last request.

But deliver us from evil, amen.

In the Greek, the little piece reads thus: Deliver or keep us from evil or wickedness. And look now, as if he were speaking of the devil, as if he wanted to put it all together in one heap, so that the whole sum of all prayer goes against this our main enemy. For he is the one who hinders all that we ask for among us, God's name or glory, God's kingdom and will, daily bread, a cheerful good conscience 2c. Therefore sleep

Finally, we put these things together and say: Dear Father, help us to get rid of all our misfortunes. But nevertheless, all the evil that may befall us in the devil's kingdom, poverty, disgrace, death, and in short, all the unholy misery and heartache that is innumerable on earth, is also included. For the devil, because he is not only a liar but also a killer (John 8:44), seeks our lives without ceasing and makes his effort wherever he can bring us to harm and damage our bodies. That is why he breaks some people's necks or brings them out of their senses, drowns some in water, and drives many to kill themselves, and in many other terrible cases. Therefore we have nothing to do on earth but to pray against this main enemy without ceasing. For if God did not preserve us, we would not be safe from him for an hour.

213 Therefore, you see once again how God wants to be asked for everything that afflicts us, even physically, so that no help is sought and waited for anywhere but with Him. But this is the last thing he has said. For if we are to be protected and delivered from all evil, his name must first be sanctified in us, his kingdom must be with us, and his will must be done. After that, he will finally protect us from sins and disgraces, and from everything that harms us and is harmful.

Thus God has presented to us in the shortest possible time all the needs that we may always have, so that we will never have any excuse to pray. But there lies the power that we also learn to say Amen to it, that is, not to doubt that it is certainly heard and will be done. For it is nothing else than the word of an undoubted faith, who does not pray for adventure, but knows that God does not lie to him, because he has promised to give it. Where there is no such faith, there can be no true prayer. Therefore it is a harmful delusion of those who pray in this way, that they cannot say yes to it from the heart and conclude for certain that God hears, but remain in doubt and say: How should I be so bold and boast that God hears my prayer? After all, I am a poor sinner 2c.

122 D. 21, 128-130. The Great Catechism. W.x. iso-152. 123

This makes them look not to God's promise but to their own works and worthiness, so that they despise God and punish Him with lies; for which reason they receive nothing, as St. James, Cap. 1:6, says: "Let him who prays pray in faith, and doubt not; for he who doubts is like

a wave of the sea, driven and woven by the wind. Such a person only does not think that he will receive anything from God." Behold, so much is God concerned that we should be sure that we do not ask in vain, and in no way despise our prayer.

IV. From the baptism.

216. We have now set forth the three main parts of the common Christian doctrine; in addition to these, it is necessary to mention our two sacraments instituted by Christ, of which every Christian should have at least a short common instruction, because without them no Christian can be; although, unfortunately, nothing has been taught about them up to now. First, however, we take baptism before us, by which we are (first) received into Christianity. But that it may be well understood, let us do it properly, and thereby remain alone, which is necessary for us to know. For how it must be preserved and defended against the heretics and the mobs, we want to command the scholars.

217 First of all, it is necessary to know well the words on which baptism is based, and to which all that is to be said about it is directed, namely, when the Lord Christ says, in the last chapter of Matthew, "Go into all the world, teach all the Gentiles, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Item, Marcus in the last, Cap. 16, 16.: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

218 In these words you should first notice that God's commandment and institution are written here, so that there is no doubt that baptism is a divine thing, not devised or invented by man. For just as I can say that the Ten Commandments, faith, and Our Father were not spun out of a man's head, but were revealed and given by God Himself, so I can also boast that baptism is not a man-made thing, but instituted by God Himself, and that we are earnestly and strictly commanded to be baptized.

or shall not be saved. That it be not thought to be so frivolous a thing as to put on a new red robe; for therein lieth the supreme power, that baptism be held upright, glorious, and high. For about this we most often dispute and fight, because the world is now so full of rioters who cry out that baptism is an outward thing; but an outward thing is not useful. But let outward things be as outward as they can be; but there stands God's word and commandment, which institutes, establishes and confirms baptism. But what God establishes and commands must not be in vain, but must be a precious thing, even if it were less than a straw in appearance. If until now we could consider it great when the pope granted indulgences with letters and seals, and confirmed altars or churches solely for the sake of letters and seals, we should consider baptism much higher and more precious, because God commanded it to be done in his name; for thus the words read: Go and baptize, but not in your name, but in God's name.

For to be baptized in God's name is not to be baptized by man, but by God Himself; therefore, though it be done by man's hand, it is truly God's own work. From this every one may well conclude that it is much greater than any work done by man or saints. For what works can be made greater than God's works? But here the devil has to work to blind us with false appearances and lead us from God's work to our work. For this has a much more delicious appearance, that a Christian does many heavy, great works, and everyone thinks more of it than we do ourselves.

124 E. 21, 130-132. IV. Baptism. W.x, 152-155. 125

and deserve. But the Scripture teaches that if all the monks' works were heaped together, no matter how glittering they may be, they would not be as noble and good as if God had lifted up a straw. Why? Because the person is nobler and better. Now here one must not regard the person according to the works, but the works according to the person, from which they must take their nobility. But here the great reason falls down, and because it does not shine like the works we do, it should not count for anything.

220. From this, then, let a right mind grasp and answer the question: What is baptism? namely, that it is not merely bad water, but water fasted in God's word and commandment, and thereby sanctified, which is nothing other than God's water; not that the water itself is more noble than other water, but that God's word and commandment is added to it. Therefore it is a mere knavery and the devil's washing, that now our new spirits, blaspheming baptism, leave God's word and order from it, and look at nothing else but the water that is drawn from the well, and slobber after it: What would a handful of water do for the soul? Yes, dear one, who does not know this, if it is to be considered that water is water? But how can you reach into God's order and snatch the best jewel from it, so that God has joined and bound it and does not want it to be separated? For this is the core in the water, God's word or commandment and God's name, which treasure is greater and nobler than heaven and earth.

221 So now understand the difference, that baptism is much different than all other water; not because of its natural nature, but because something more noble is added to it; for God Himself puts His glory, His power and might into it. Therefore it is not only a natural water, but a divine, heavenly, holy and blessed water, and how it can be praised more, all for the sake of the word, which is a heavenly, holy word, which no one can praise enough, because it has and is able to do everything that is God's, therefore it also has its essence that

it is called a sacrament; as St. Augustine also taught: Accedat verbum ad elementum et fit sacramentum, that is, when the word comes to the element or natural being, it becomes a sacrament, that is, a holy, divine thing and sign.

For this reason we always teach that the sacraments and all external things, which God ordains and establishes, are not to be looked at according to their gross external appearance, as one looks at the shell of a nut, but according to how God's word is enclosed in it. For so we speak also of the father and mother, and of worldly authority; if one will look at them as they have noses, eyes, skin and hair, flesh and legs, they look like Turks and Gentiles, and someone might also approach and say: Why should I think more of these than of others? But because the commandment is added, "You shall honor your father and mother," I see another man adorned and clothed with the majesty and glory of God. The commandment, I say, is the golden chain he wears on his neck, even the crown on his head, which indicates to me how and why one should honor this flesh and blood. Thus and much more shalt thou honor and glorify baptism for the word's sake, than which he himself hath honored both in word and deed, and confirmed it with miracles from heaven. For do you think it was a joke when Christ was baptized, the heavens were opened, the Holy Spirit visibly descended, and the glory and majesty were divine? Matt. 3:16 For this reason I urge again that the two, the word and the water, should not be separated from one another. For if the word is separated from it, it is no other water than that with which the maidservant boils, and may well be called a bath baptism; but if it is included as God has ordained, it is a sacrament and is called Christ's baptism. This is the first part of the nature and dignity of the holy sacrament.

In addition, because we now know what baptism is and how it is to be administered, we must also learn why and for what purpose it is instituted, that is, what it benefits, gives and creates. This can be learned no better than from the words of Christ, quoted above,

126L . 21,132-134. The Great Catechism. W. X, 15S-1S7. 127

Therefore let it be understood in the most simple way that this is the power, work, benefit, fruit and end of baptism, that it makes one blessed. For no one is baptized to become a prince, but, as the words say, to be saved. But to be saved is known to mean nothing else than to be saved from sins, death, and the devil, to enter Christ's kingdom, and to live with him forever. There you see again how precious and valuable baptism is to be held, because we obtain such unspeakable treasure in it; which also shows that it cannot be badly pure water, because pure water could not do this. But the Word does, and that, as said above, God's name is in it. But where God's name is, there must also be life and blessedness, so that it is called divine, blessed, fruitful and gracious water: for through the word it receives the power that it is a bath of regeneration, as St. Paul calls it in Titus 3:5.

224 But that our clever ones, the new spirits, pretend that faith alone makes us blessed, and that works and outward things do nothing to it, we answer that indeed nothing does anything in us but faith; as we shall hear further. But the blind leaders do not want to see that faith must have something that it believes, that is, that it holds on to and stands and stands on. So then faith clings to the water and believes that it is baptism, in which there is true blessedness and life, not through water, as has been said enough, but through the fact that God's word and order are incorporated into it and his name is stuck in it. If I believe this, what else do I believe but in God, who has given and planted his word in it and proposes this outward thing to us, in which we can take hold of such treasure?

(225) Now they are so great that they separate faith and the thing to which faith is attached and bound, even though it is external; yes, it should and must be external, so that it can be grasped and understood with the senses, and thereby brought into the heart; just as the whole gospel is a

is external and oral preaching. Summa, what God does and works in us, he wants to work through such an external order. Where he now speaks, yes, where or by what he speaks, faith should look and keep to it. Now we have here the words, "He that believeth and is baptized shall be saved." To what else are they spoken, but to baptism, that is, the water in God's order? Therefore it follows that whoever rejects baptism rejects God's word, faith and Christ, who directs us to it and binds us to baptism.

226 Third, since we have the great benefit and power of baptism, let us now see who is the person who receives what baptism gives and benefits. This is again expressed in the finest and clearest way in the words: "He who believes and is baptized will be saved"; that is, faith alone makes the person worthy to receive the beneficial divine water. For since all these things are spoken and promised in the words of and with the water, they cannot be received in any other way than that we believe them from the heart; without faith they are of no use, even though they are in themselves a divine, abundant treasure. Therefore the single word "he who believes" is so powerful that it excludes and drives back all the works that we can do, thinking that we can obtain and deserve salvation through them. For it is decided that what is not faith does not add anything to it, nor does it receive anything. But let them speak as they will: If baptism itself is a work, you say that works have no part in salvation; where then is faith? Answer: Yes, our works do nothing for salvation, but baptism is not our work, but God's, for, as I said, you will have to separate Christ's baptism from the baptism of bathers. God's works, however, are beneficial and necessary for salvation and do not exclude but require faith, for without faith they could not be grasped. For by allowing it to be poured over you, you have not received it, nor have you considered it to be of any use to you; but it will be of use to you if you allow yourself to be baptized in the faith of God.

128 D. 21.134-136. IV. Baptism. Of infant baptism. W. X, 157-160. 129

Command and order, in God's name, so that you may receive the promised bliss in the water. Now neither the fist nor the body can do this, but the heart must believe it.

227 So you see clearly that there is no work done by us, but a treasure that he gives us and that faith takes; just as the Lord Christ on the cross is not a work, but a treasure, conceived in the word and presented to us and received through faith. Therefore they do us violence, that they cry out against us, as if we preach against faith; when we alone press into it, as it is so necessary for it, that without it it cannot be received nor enjoyed.

Thus we have the three things that must be known about this sacrament, especially that it is God's order to be held in all honor; which alone would be enough, although it is entirely an external thing. Just as the commandment, "Thou shalt honor thy father and mother," is placed solely on bodily flesh and blood, since it is not flesh and blood that are considered, but God's commandment, into which it is set, and for the sake of which the flesh is called father and mother. So even if we had nothing more than these words: Go and baptize 2c., we would still have to accept and do it as God's order. Now there is not only the commandment and order, but also the promise; therefore it is even more glorious than what God has otherwise commanded and ordered; in sum, so full of comfort and grace that heaven and earth cannot comprehend it. But there is art in believing these things; for there is no lack of treasure, but there is a lack of grasping it and holding it fast.

For this reason, every Christian has enough to learn and practice all his life long in baptism, for he must always work to firmly believe what it promises and brings, the conquest of the devil and death, the forgiveness of sin, God's grace, the whole of Christ and the Holy Spirit with His gifts; in sum, it is so exuberant that, if stupid nature considered it, it would doubt whether it could be true. For, reckon thou, if there were any physician that could practise the art, that men should not fall

How would the world snow and rain with money, so that no one could come before the rich? Now here, in baptism, such a treasure and medicine is brought to everyone's door free of charge, which swallows up death and keeps all men alive.

230 So baptism must be regarded and used to strengthen and comfort us when we are troubled by sin or conscience, saying, "I have nevertheless been baptized; but if I have been baptized, it is promised to me that I shall be blessed and have eternal life, both in soul and body. For this is why both are done in baptism, that the body is watered, which can hold no more than the water, and the word is spoken so that the soul can also grasp it. Since both water and word are one baptism, both body and soul must be saved and live forever. The soul through the word, in which it believes; but the body, because it is united with the soul and also grasps the baptism, as it can grasp it. Therefore we have no greater treasure in our body and soul, for by it we become completely holy and blessed, which otherwise no life, no work on earth can attain. Enough has now been said about the nature, benefit and use of baptism, as far as this is concerned.

Of infant baptism.

231 Now here arises a question, that the devil by his mobs may confound the world, concerning the baptism of infants: whether they also believe, or are baptized aright? To this we say recently: Let him who is simple-minded put aside the question and send it to the scholars; but if you want to answer, answer thus: That infant baptism is pleasing to Christ is sufficiently proved by his own work, namely, that God sanctifies many of them and has given them the Holy Spirit, who have been baptized in this way, and there are still many today in whom it is evident that they have the Holy Spirit, both for doctrine and for life; as it is also given to us by the grace of God, that we may interpret the Scriptures and know Christ, who is the Son of God and the Son of God.

130L . 2i. 136-138. The Great Catechism. W. x, iso-162. 131

This cannot happen without the Holy Spirit. But if God did not accept infant baptism, He would not give the Holy Spirit to any of them, nor would He give any part of it; in short, there would have to be no Christians on earth for such a long time until this day. Since God confirms baptism by infusing his Holy Spirit, as can be seen in some of the Fathers, such as St. Bernard, Gerson, John Huss and others, and the holy Christian Church does not perish until the end of the world, they must confess that they are pleasing to God; for he cannot ever be against himself or help the lie and deception, nor give his grace and spirit to it. This is almost the best and strongest proof for the simple-minded and unlearned; for this article: "I believe a holy Christian church, the congregation of the saints" 2c. will not be taken away from us nor overturned.

(232) Then we say that we do not have the greatest power to decide whether he who is baptized believes or does not believe, for this does not make baptism unjust, but it all depends on God's word and commandment. Now this is a little sharp, but it is entirely based on what I have said, that baptism is nothing else than water and the word of God together and with each other; that is, if the word is with the water, then baptism is right, even if faith is not added to it; for my faith does not make baptism, but receives baptism. Now baptism is not unjust because of this, even though it is not properly received or used, since it is not bound to our faith but to the Word. For if a Jew should come here this day with mischievousness and evil intent, and we baptize him in all earnestness, we should nevertheless say that baptism is right; for there is the water together with God's word, though he does not receive it as he ought; just as those who go to the sacrament unworthily receive the right sacrament, though they do not believe.

233 So you see that the plea of the idiots is useless. For, as I have said, even if the children did not believe, which is not as now proved, baptism would still be right, and no one should baptize them again; just as nothing was broken off from the sacrament.

If someone goes with evil intent, and does not suffer to take it again at the same hour for the sake of abuse, as if he had not truly received the sacrament before. For this would be to blaspheme and profane the Sacrament to the highest degree. How could we think that God's word and order should be unjust and worthless because we used it unjustly? Therefore, I say, if you have not believed, believe still, and say thus: "Baptism may have been right, but I, alas! have not received it right; for I myself, and all who are baptized, must also speak thus before God: I come here in my faith and in the faith of others, nor can I rely on the fact that I believe and many people pray for me, but I rely on the fact that it is your word and command; just as I go to the sacrament, not on my faith, but on Christ's word. Whether I am strong or weak, I leave it up to God; but this I know, that He calls me to go, to eat and to drink, 2c., and gives me His body and blood, this will not lie to me nor deceive me.

We do the same with infant baptism. We bring the child here with the opinion and hope that he will believe, and ask that God give him faith; but we do not baptize him on this, but only on the fact that God has commanded him. Why is that? Because we know that God does not lie. I and my neighbor, and summa, all men may lack and deceive, but God's word cannot lack.

Therefore, they are presumptuous, foolish spirits who conclude thus: Where faith is not right, neither is baptism right; just as I would conclude: If I do not believe, Christ is nothing; or, if I am not obedient, father, mother and authority are nothing. Is it concluded that if a man does not do what he ought to do, that the thing in himself is nothing? Rather, turn it around and conclude this way: For this very reason baptism is something and right, because it was wrongly received. For if it were not right in itself, it could not be abused nor sinned against. So it is said: Abusus non tollit, sed confirmat substantiam: Abuse takes.

132 E. 21,138-140. IV. Baptism. Of infant baptism. W.x, 162-163. 133

does not remove the essence, but confirms it. For gold remains nothing less than gold, even if it carries a bitch with sins and shame.

Therefore let it be decided that baptism always remains right and in its full essence, even if only one person is baptized and does not believe righteously; for God's order and word cannot be changed or altered by man. But they, the swarming spirits, are so blinded that they do not see God's word and commandment, and regard baptism and authority no further than water in a brook and pot, or as another man; and because they do not see faith nor obedience, it shall not apply to him. There is a secret, rebellious devil who would like to snatch the crown from the authorities so that they can trample it underfoot, and to pervert and destroy all God's works and order. Therefore we must be brave and prepared, and not allow ourselves to be turned away from the Word, nor turn away, so that we do not let baptism be a mere sign, as the enthusiasts dream.

In the end, it is also necessary to know what baptism means, and why God ordains such an outward sign and gift for the sacrament, by which we are first received into Christianity. But the work or giving is that we are lowered into the water that comes over us and then pulled out again. These two parts, sinking under the water and coming out again, signify the power and work of baptism, which is nothing else than the death of the old Adam, then the resurrection of the new man, both of which are to continue in us throughout our lives; so that a Christian life is nothing else than a daily baptism, once begun and always continued in it. For this must be done without ceasing, that we may always cast out that which is of the old Adam, and bring forth that which belongs to the new. What then is the old man? This is he who was born to us from Adam, angry, spiteful, envious, unchaste, stingy, slothful, hopeful, even unbelieving, full of all vices, and of a kind that has no good in him. Now when we come into Christ's kingdom, such things shall daily cease from

that the longer we are, the milder, more patient, more gentle we become, the more we break off from avarice, hatred, envy, and pride.

This is the proper custom of baptism among Christians, signified by water baptism. Where this is not done, but the old man is left in the bridle, so that he only grows stronger, that is, he is not used to baptism, but strives against baptism. For those who are apart from Christ can do nothing but grow worse every day, as the saying goes and is true: Always the worse, the longer the worse. If a man was proud and stingy a year ago, he is much more stingy and proud this year; so that vice grows and continues with him from his youth. A young child has no particular vice in itself; but as it grows up, it becomes lewd and unchaste; when it comes to its full manhood, the right vices begin, the longer the more. For this reason, the old man in his nature goes unchecked, unless the power of baptism is restored and curbed; again, where Christians have become, he decreases daily until he perishes completely. That is to say, he crawled into baptism and came out again daily. Thus the outward sign is not only to have a powerful effect, but also to mean something. Now where faith comes with its fruits, it is not a loose meaning, but the work of it: but where faith is not, it remains a mere unfruitful sign.

239 And here you see that baptism, with its power and meaning, also comprehends the third sacrament, which was called repentance, which is actually nothing other than baptism. For what does repentance mean but to attack the old man with earnestness and to enter into a new life? Therefore, if you live in repentance, you walk in baptism, which not only signifies such a new life, but also works, lifts up and drives it. For therein is given grace, spirit, and power to subdue the old man, that the new may come forth and be strong. That is why baptism remains forever; and even though someone falls away from it and sins, we always have access to it, so that the old man can be thrown under again.

134 E. 21,140-142. The Great Catechism. W. x, ios-167. 135

But we must not be watered any more, for even if we are lowered into the water a hundred times, it is still no more than a baptism, but the work and the meaning continue and remain. Therefore repentance is nothing else than a return and access to baptism, so that one resumes and continues what one began before and yet left behind.

(240) I say this so that we may not be led to think, as we have been for a long time, and have been accustomed to think, that baptism is now gone, that it can no longer be used after we have fallen into sin again. This makes it not to be considered further than the work that has once been done. And this is the reason why St. Jerome wrote that repentance is the other board, so that we have to swim out and cross over after the ship is broken, into which we step and cross over when we come into Christianity. Now the use of baptism is taken away, so that it can no longer be of use to us. Therefore it is not rightly said; for the ship does not break, because, as said, it is God's order and not ours; but the baptism we receive is not ours.

It happens that we slip and fall out. But if any man fall out, let him see that he swim again, and hold to it, until he come in again, and walk therein, as he began before.

241 Thus it is seen how highly excellent is baptism, which snatches us out of the devil's throat, makes us God's own, subdues and takes away sin, after which it strengthens the new man daily, and always goes and remains until we come out of this misery into eternal glory. Therefore let every man keep baptism as his daily garment, in which he must always walk, that he may always be found in the faith and its fruits, that he may subdue the old man and grow in the new. For if we want to be Christians, we must do the work of which we are Christians. But if any man fall away from it, let him come again to it. For as Christ, the throne of grace, does not depart for this reason, nor forbid us to come to him again, though we sin: so also all his treasure and gift remain. Just as forgiveness of sin came once in baptism, so it remains daily as long as we live, that is, as long as we carry the old man around our necks.

V. Of the Sacrament of the Altar.

242 As we have heard about Holy Baptism, we must also speak about the other Sacrament, namely the three parts: What it is, what it is good for, and who is to receive it. And all this is founded on the words by which it was instituted of Christ, which also every one ought to know who would be a Christian and go to the sacrament. For it is not our purpose to provide and to give to those who do not know what they are seeking or why they are coming. But the words are these:

Our Lord Jesus Christ, on the night he was betrayed, took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take this, eat; this is my body, which is given for you.

Memory. In the same way he took the cup after supper, gave thanks, and gave it to them, saying, "Receive, all of you, and drink from it; this cup is the New Testament in my blood, which is poured out for you for the remission of sins; do this, as often as you drink it, in remembrance of me. Matth. 26, 26. ff. Marc. 14, 22. ff. Luc. 12, 19. ff. 1 Cor. 11, 23. ff.

243 Neither do we want to get into fights with the blasphemers and desecrators of this sacrament, but first of all learn that the power lies in it, just as in baptism, namely, that the most important thing is God's word and order or command. For it is neither devised nor instituted by any man, but instituted by Christ without any counsel or deliberation. The-

136 E. 21,142-144. V. The Sacrament of the Altar. W. X, 167-170, 137

Just as the Ten Commandments, the Lord's Prayer and the faith remain in their essence and dignity, even if you never keep them, pray them or believe them; so also this venerable sacrament remains unchanged, so that nothing is broken off or taken away from it, even if we use and treat it unworthily. What do you think, that God asks about our actions or faith, that he should change his order for the sake of it? In all worldly things, let everything remain as God created and ordered it, and let God be how we use and treat it. This must always be done, for in this way one can repel almost all of the evil spirits, for they regard the sacraments apart from God's word as a thing that we do.

244 What then is the sacrament of the altar? Answer: It is the true body and blood of the Lord Christ in and under the bread and wine, commanded by Christ's word for us Christians to eat and drink. And as it was said of baptism that it is not bad water, so we also say here that the sacrament is bread and wine, but not bad bread and wine, as one usually carries to the table, but bread and wine taken in God's word and bound to it.

The word, I say, is what makes and distinguishes this sacrament, that it is not bread and wine, but the body and blood of Christ; for it is called: Accedat verbum ad elementum et fit sacramentum: When the word comes to the external thing, it becomes a sacrament. This saying of St. Augustine is so true and well spoken that he could hardly have said a better one. The word must make the element a sacrament; if not, it remains a mere element. Now it is not the word of a prince or emperor, but of the high majesty and order, before which all creatures should fall at the feet and say yes, that it is as he says, and accept it with all honor, fear and humility. From the word you can strengthen your conscience and speak: If a hundred thousand devils with all their enthusiasts come here, how can bread and wine be the body and blood of Christ? I know that all the spirits and scholars in a heap are not so wise as the divine Majesty in the

smallest finger. Now Christ's word stands here: "Take, eat, this is my body; drink from it, all of you, this is the New Testament in my blood" 2c. There we stay with and want to look at them, who will master him and do differently than he has spoken. This is true, if you do the word of it, or look at it without the word, you have nothing but bread and wine. But if they abide in it, as they ought and must, it is, according to them, truly Christ's body and blood. For as Christ's mouth speaketh and speaketh, so is it, that he cannot lie nor deceive.

246 Therefore it is easy to answer all kinds of questions, so that one is now concerned, as this: Whether also a wicked priest could take and give the sacrament, and what is more of the same. For then we conclude and say: Although a wicked man takes or gives the Sacrament, he takes the true Sacrament, that is, Christ's Body and Blood, just as much as he acts it in the most worthy manner. For it is not based on human holiness, but on the Word of God. And just as no saint on earth, indeed no angel in heaven, can make the bread and wine Christ's body and blood, so no one can change or alter it, even if it is misused. For because of the person or unbelief the word does not become false, by which it has become and is instituted a sacrament. For he saith not, If ye believe, or be worthy, ye have my body and blood: but, Take, eat, and drink, this is my body and blood: that I now do, appoint, give you, and command you to take. This is what is said: God gives, you are unworthy or worthy, so here you have his body and blood by virtue of these words, which came with the bread and wine. Mark this and keep it well, for on these words stands all our foundation, protection and defense against all error and seduction that have ever come or may yet come.

247 Thus we have recently completed the first part, which concerns the essence of this sacrament. Now see also the power and benefit for which the sacrament is finally instituted, which is also the most necessary thing, that one may

138 E. 21.144-146. The Great Catechism. W. X, 170-173. 139

know what we are to seek and get there. This is clear and easy from the words: "This is my body and blood, given and poured out for you for the remission of sins"; this is recently said: "Therefore we go to the sacrament, that we may receive such treasure, through and in which we may obtain remission of sins. Why is that? Because the words stand there and give us such things. For this cause he calleth me to eat and drink, that it may be mine, and that it may profit me for a certain pledge and token, even the same good that is set apart for me against my sin, death, and all unhappiness.

248 Therefore it is called food for the soul, which nourishes and strengthens the new man; for through baptism we are first born again. But in addition, as has been said, the old skin remains in the flesh and blood of man; there is so much hindrance and temptation from the devil and the world that we often grow tired and weary and sometimes stumble. Therefore it is given for daily pasture and feeding, that the faith may recover and be strengthened, that it may not fall back in such a struggle, but may always grow stronger and stronger. For the new life is to be done in such a way that it always increases and continues. But it must suffer much in return. For the devil is such an angry enemy; when he sees that we are going against him and attacking the old man, and he cannot overpower us, he creeps and prowls around on every side, tries all arts and does not let up, until at last he makes us tired, so that we either let our faith go, or our hands and feet go, and we become unenthusiastic or impatient. Now the consolation is given: when the heart feels such that it wants to become too heavy, that it fetches new strength and refreshment here.

But here our clever minds, with their great art and cleverness, are twisted, crying out and rumbling: How can bread and wine forgive sin or strengthen faith, when they hear and know that we do not say such things of bread and wine, as in itself bread is bread, but of such bread and wine as is Christ's body and blood, and has the words with it. The same, say

We, is ever the treasure and no other, by which such forgiveness is acquired. Now it is brought and appropriated to us in no other way than in the words: "Given and shed for you". For therein thou hast both that it is Christ's body and blood, and that it is thine as a treasure and gift. Now Christ's body cannot be an unfruitful, futile thing that neither creates nor benefits. But as great as the treasure is in itself, so it must be put into the word and given to us; otherwise we would not be able to know nor seek it.

(250) Therefore it is nothing to say that Christ's body and blood were not given or shed for us in the Lord's Supper, and therefore we cannot have forgiveness of sins in the sacrament. For although the work was done on the cross and the forgiveness of sin was obtained, it cannot come to us in any other way than through the Word. Otherwise, how would we know that this has happened or that it has been given to us, unless it is preached or spoken? How do they know it, or how can they take hold of forgiveness and bring it to themselves, if they do not keep and believe the Scriptures and the gospel? Now the whole gospel and the article of faith: I believe a holy Christian church, forgiveness of sins 2c., is put into this sacrament by the word and presented to us: why then should we let such treasure be torn out of the sacrament, if they must confess that these are the very words which we hear everywhere in the gospel, and indeed as little as they can say that these words in the sacrament are of no use, so little they may say that the whole gospel or word of God is of no use apart from the sacrament.

So now we have the whole sacrament, both what it is in itself and what it brings and benefits. Now we must also see who the person is who receives such power and benefit. This is in a nutshell, as is often said above about baptism and elsewhere: Whoever believes these things, what the words are and what they bring. For they are not spoken or proclaimed to stone or wood, but to those who hear them, to whom he says, "Take and eat" 2c. And because he has brought mountains-

140 21,146-149. V. The Sacrament of the Altar. W. X. 173-175. 141

If the Lord offers and promises the remission of sin, it cannot be received in any other way than through faith. Such faith he himself demands in the word when he says: "Given for you and poured out for you. As if he were to say, "For this reason I give it to you and command you to eat and drink, that you may receive it and enjoy it. Whosoever therefore shall let these things be told him, and shall believe that they are true, hath it: but whosoever believeth not hath nothing, as he that letteth them be told him in vain, and will not enjoy such wholesome good. The treasure has been opened and laid at every man's door, even on the table; but it is necessary that you also accept it, and certainly hold to it, as the words give you.

This is now the whole Christian preparation to receive this sacrament worthily; for since such treasure is presented entirely in words, it cannot be grasped and received in any other way than with the heart; for with the fist one will not grasp such a gift and eternal treasure. Fasting and prayer 2c. may well be an outward preparation and child's exercise, that the body may keep and give itself reverently and chastely to the body and blood of Christ; but that which is given therein and thereby cannot be grasped by the body, nor brought to itself. But faith doeth it of the heart, when it knoweth and desireth such treasure. That is enough, as much as is necessary for the common instruction of this sacrament; for what more is to be said of it belongs to another time.

In the end, because we now have the right understanding and doctrine of the sacrament, there is also a need for an admonition and encouragement, so that we do not let such a great treasure, which is daily acted upon and distributed among Christians, pass by in vain; that is, that those who want to be Christians should send themselves to receive the reverend sacrament often. For we see that people are lax and lazy about it, and there is a large number of those who hear the gospel, who, because the pope's deed is gone, that we are freed from his constraint and commandment, go without the sacrament for a year, two or three, and longer, as if they were such strong Christians that they do not care.

and some are hindered and deterred by the fact that we have taught that no one should go to it without feeling hunger and thirst, which drives them. Some pretend that it is free and not necessary, and that it is enough that they believe otherwise; and so they come to the point that they become quite crude and finally despise both the sacrament and God's word.

254 Now it is true what we have said, that no one should be forced or compelled, lest a new murder of souls be committed. But let it be known, nevertheless, that such people are not to be considered Christians who abstain from the sacrament for so long a time, for Christ did not appoint it to be treated as a spectacle, but commanded his Christians to eat and drink it, and to remember him by it. And they that are true Christians, and hold the sacrament dear and worthy, ought well to drive themselves to it, and to go to it; but that the simple and weak, who would gladly be Christians, may be the more provoked to consider the cause and necessity which should drive them, we will speak a little of this. For as in other matters concerning faith, love and patience, it is not enough to teach and instruct alone, but also to exhort daily; so also here it is necessary to persevere with preaching, so that one does not become despondent or discouraged, because we know and feel how the devil always opposes such things and all Christianity and, as much as he can, hurries and drives away from them.

255 And first, we have the bright text in the words of Christ: "Do this in remembrance of me. These are words that tell us and command us, by which those who want to be Christians are commanded to enjoy the sacrament. Therefore, whoever wants to be Christ's disciple, with whom he is speaking here, think and hold himself to this, not out of compulsion, as if urged by men, but for the obedience and favor of the Lord Christ. But if you say, "It is written, 'As often as you do it,'" he never compels anyone, but leaves it at his own discretion. Answer: It is true, but it is not written that one should never do it; yes, because he speaks the very words:

142 E. 21,149-151. The Great Catechism. W. X, 175-178. 143

"As often as you do it" is nevertheless included, that it should be done often, and is therefore added, that he wants to have the sacrament free, not bound to a special time, like the Jewish paschal lamb, which they had to eat every year only once, and just on the fourteenth day of the first full moon of the evening, and not exceed a day, Deut. 9, 5. As he wanted to say with that: I appoint for you a paschal feast or supper, which you are not to eat just this evening of the year once, but often, when and where you want, according to each one's opportunity and need, not bound to any place or certain time; although the pope later reversed this and made it a Jewish feast again.

256 So you see that freedom is not left as if it were to be despised. For that is what I call despising, when one goes so long and has no other hindrance, and yet never desires it. If thou wilt have such liberty, have as much liberty that thou be not a Christian, and mayest not believe nor pray; for this is Christ's commandment as well as this. But if thou wilt be a Christian, thou must at times do and obey this commandment enough; for such a commandment should ever move thee to strike within thyself, and think, Behold, what manner of Christian am I? If I were, I would ever long a little for that which my Lord hath commanded to be done.

257 Because we are so alien to it, it is easy to see what kind of Christians we were in the papacy, when we went without desire and love out of the pure compulsion and fear of human commandment, and never considered Christ's commandment. But we neither compel nor urge anyone, nor may anyone do it for us as a service or favor. But this shall provoke thee, and compel thyself, that he may have it, and please him. People should not be coerced into faith or into any good work. We do no more than tell and exhort what you should do, not for our sake but for yours. He entices and provokes thee: if thou wilt despise such things, answer for them thyself. Now this is the first thing, especially for the cold and careless,

that they consider and awaken themselves. For this is certainly true, as I have experienced with myself and as everyone will find with himself, when one thus withdraws from it, that from day to day one becomes more and more raw and cold, and is completely caught up in the wind; otherwise one must ever question and confront oneself with the heart and conscience as a man who would gladly stand right with God. The more this happens, the more the heart is warmed and inflamed so that it does not grow cold.

But sayest thou, How then, when I feel that I am not skillful? Answer: This is also my challenge, especially from the old way of life under the pope, when we were so hard-pressed that we would be completely pure, and God would not find a single thing to do with us; from this we have become so shy that everyone is quickly horrified and says, "Oh, my, you are not worthy. For then nature and reason begin to reckon our unworthiness against the great precious thing; there it is found as a dark lantern against the bright sun, or dung against precious stones; and because it sees such things, it will not go up, and waits until it is sent, so long that one week brings another, and half a year another. But if thou wilt look upon this, how pious and pure thou art, and wilt work so that nothing shall bite thee, thou must never come near. For this reason, people are to be distinguished here. For those who are impudent and wild are to be told to stay away, for they are not fit to receive forgiveness of sin, as they do not desire it, and do not like to be righteous. But the others, if they are not such rough and loose people, and would gladly be pious, let them not depart from it, though they be otherwise weak and infirm. As St. Hilarius also said: "If a sin is not done in such a way that one can be expelled from the congregation and considered an unchristian, one should not remain from the sacrament, lest he deprive himself of life. For no one will come so far as not to retain many daily infirmities in the flesh and blood.

259 Therefore such people should learn that the highest, best art is that one knows that

144 E. 21,151-153. v. The sacrament of the altar. .W.x, 178^180. 145

Our sacrament is not based on our worthiness, for we are not baptized as those who are worthy and holy, nor do we come to confession as if we were pure and without sin, but as poor, miserable people, and for this very reason that we are unworthy; unless such a one does not desire grace and absolution, nor thinks to amend. It would be such a one who did not desire mercy and absolution, nor thought to amend. But he who would gladly have grace and consolation, let him do it himself, and let no one be put off by it, and so speak: I would gladly be worthy, but I come to no worthiness, but upon thy word that thou hast commanded it, as he that would gladly be thy disciple; let my worthiness remain where it can. But it is hard; for this is always in our way, and hinders our looking more to ourselves than to Christ's word and mouth. For nature would like to act in such a way that she would certainly want to stand on her own feet; if not, then she does not want to go up. That is enough of the first part.

(260) Secondly, there is also a promise above the commandment, as we have heard above, which is to provoke and drive us most strongly; for there are the kind, sweet words: "This is my body, given for you; this is my blood, shed for you for the remission of sins. These words, I have said, are preached to no stick nor stone, but to me and to you; otherwise he would be just as silent, and would not institute a sacrament; therefore think and bring yourself also into "you," that he speak not to you in vain.

For he offers us all the treasure that he has brought us from heaven, and he also entices us in the most friendly way, as he says, Matth. 11, 28: "Come to me, all you who are weary and burdened, and I will give you rest. Now it is a sin and a disgrace that he so earnestly and faithfully demands and exhorts us to our highest and best good, and that we place ourselves so alien to it and go so long until we grow cold and hardened that we have neither desire nor love for it. One must not regard the sacrament as a harmful thing that one should run from, but as a vain healing, comforting medicine that helps you.

and give life, both to soul and body. For where the soul is healed, there is the body also helped: how then do we put ourselves to it, as if it were a poison, wherewith one eateth death? It is true that those who despise it and live unchristianly take it to their harm and condemnation; for to such nothing shall be good nor wholesome, even as to a sick person who eats and drinks out of spite, which is forbidden him by the physician. But to those who feel their weakness and would like to be rid of it and desire help, they should not regard and use it otherwise than as a delicious antidote to the poison they have with them. For here you shall receive in the sacrament out of Christ's mouth forgiveness of sin, which has with it and brings with it God's grace and Spirit, with all His gifts, protection, protection and power, against death and the devil and all calamities.

262 Therefore you have both the commandment and promise of God, the Lord Christ, and for your own sake you should be driven by your own distress, which is on your neck, for the sake of which this commandment, curse and promise is made. For he himself says, Matth. 9, 12: "The strong have no need of a physician, but the sick," that is, those who are weary and burdened with sin, fear of death, temptation of the flesh and the devil. Therefore, if you are burdened and feel your weakness, go cheerfully and be refreshed, comforted and strengthened. For if thou wilt wait until thou art rid of these things, that thou mayest come to the sacrament pure and worthy, thou must abide therein for ever: for then he passeth judgment, saying, If thou be pure and pious, thou needest nothing of me, and I of thee nothing. Therefore those alone are called unworthy who do not feel their infirmities, nor want to be sinners.

263. But sayest thou, How then shall I do to him, if I cannot feel such need, nor feel hunger and thirst for the sacrament? Answer: To those who are so minded that they do not feel, I know no better advice than that they should reach into their bosom, even if they have flesh and blood. If you find this, go to St. Paul's Epistle to the Galatians, Cap. 5, 19, 20, and listen to what your

146 E.21,153-I5S. The great catechism. W.x, 180-183. 147

Flesh for a little fruit. "But the works of the flesh are manifest," saith he, "as they are adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmity, strife, zeal, wrath, strife, dissension, sectaries, hatred, murder, drunkenness, eating, and such like." Therefore, if thou feelest it not, believe the scriptures, which shall not lie unto thee, as thy flesh knoweth better than thou knowest thyself. Yes, St. Paul further concludes to the Romans, Cap. 7, 18: "For I know that in me, that is, in my flesh, dwelleth no good thing." If St. Paul may speak of his flesh in this way, we do not want to be any better or holier. But that we do not feel it is so much the worse; for it is a sign that there is a leprous flesh, which does not feel and yet rages and devours. But as I said, if you are so dead, believe the scriptures that judge you. And in sum, the less you feel your sin and infirmity, the more reason you have to go and seek help and remedy.

Second, look around you to see if you are in the world, or if you do not know, ask your neighbors. If you are in the world, do not think that there will be a lack of sins and misery. Then only begin and stand as if thou wouldest become devout and abide in the gospel, and see whether no one will become an enemy to thee, or do harm, wrong, or violence, or give cause to sins and iniquity. If thou hast not experienced it, let the Scriptures tell thee, which everywhere give such praise and testimony to the world.

You will also have the devil around you, whom you will not completely subdue, because our Lord Christ Himself could not avoid it. What then is the devil? Nothing else but, as the Scriptures call him, a liar and a murderer, John 8:44; a liar to deceive the heart from the word of God and to blind it, so that you will not feel your need nor be able to come to Christ; a murderer who will not allow you to live for an hour. If you should see how many knives, spears, and arrows are aimed at you every moment, you should be glad as often as you could to the

Sacrament. But that one goes there so surely and carelessly does nothing but that we neither think nor believe that we are in the flesh and in the evil world, or under the devil's kingdom. Therefore try and practice these things well, and go only into thyself, or look around a little, and keep only to the Scriptures. If then you feel nothing, you have all the more need to complain to both God and your brother. Then let yourself be advised and pray for yourself, and only do not let go until the stone comes from your heart, then the need will be found, and you will realize that you are twice as low as another poor sinner, and much more in need of the sacrament against misery, if you, unfortunately, do not see whether God will give you mercy, so that you feel it more and become hungrier for it; especially because the devil is so persistent with you and keeps on you without ceasing, where he catches you and kills your body and soul. and body, that you cannot be safe from him for an hour. How soon would he have brought you suddenly into misery and distress, when you least understand it?

Let this be said as an admonition, not only for us old and great, but also for the young people, who are to be raised in Christian doctrine and understanding; for in this way it would be all the easier to teach the Ten Commandments, the faith, and the Lord's Prayer to the young, so that they would receive them with joy and earnestness, and thus practice and become accustomed to them from their youth. For it has almost happened to the ancients that these and other things cannot be preserved, so raise up the people who are to come after us and enter into our ministry and work, so that they may also educate their children fruitfully, so that God's Word and Christianity may be preserved. Therefore, let every householder know that he is obligated by God's command and commandment to teach his children, or have them learn, what they should be able to do. For since they have been baptized and received into Christianity, they should also enjoy such fellowship of the sacrament, so that they may serve us and become useful; for they must all help us to believe, love, pray and fight against the devil.

The remaining catechetical writings of Luther

arranged according to the five main pieces of the Catechism.

First main part.

Of the ten commandments in general.

Short form to consider the ten commandments, faith and Our Father.*)

Grace and peace to all my dear lords and brothers in Christ! Among other harmful doctrines and books, so that Christians are deceived and defrauded, and countless misbeliefs have arisen, I do not consider the prayer books to be the least, in which so many miseries of confession and telling of sins, so unchristian foolishness in the prayers to God and His saints are driven into the simple, and yet they are puffed up with indulgences and red titles, in addition to delicious names written on them: one is called Hortulus animae (i.e. little garden of the soul), the other Paradisus **animae (i.e. paradise of the soul), and so on. One is called Hortulus animae (**little garden of the soul), the other Paradisus animae (paradise of the soul), and so on; so that they would be worthy of a strong good reformation, or would be completely destroyed. Which judgment I also pass on the Passional or Legend books, in which the devil has also thrown in many additions.

But since I do not have the time, and such reformation alone is too much for me, I will leave it at this admonition for now, until God gives time and grace, and in the meantime hold up this simple Christian form and mirror for recognizing sins and praying, according to the Ten Commandments and the Lord's Prayer.

And I am certain that a Christian man has prayed superfluously if he prays the Lord's Prayer correctly, as often as he likes and in whatever way he likes. For a good prayer does not depend on many words, as Christ says in Matthew 6, but on many and often heartfelt sighs to God, which should be without ceasing.

Please, let everyone get rid of the Brigittine prayers and all others that are painted with indulgence or promise, and get used to this common, simple, Christian prayer again, which is of the kind, the more and longer it is practiced, the sweeter and funnier it becomes. To this end, may the Master of such prayer, our dear Lord Jesus Christ, who is eternal, help us, amen.

Preface.

This has not happened without a special order of God, that the common Christian man, who is not able to read the Scriptures, is commanded to learn and know the Ten Commandments, the faith and the Lord's Prayer. In these three pieces, everything that is written in the Scriptures and may always be preached, as well as everything that is necessary for a Christian to know.

*) This short form is already in Part III, but as there only a part of it, it appears here in its completeness.

150E . 22,4-8. First main part. Of the ten commandments in general. W. x, iM-iN. 151

The text is thorough and superfluous. And written with such brevity and ease that no one can complain or excuse himself that it is too much or too difficult to remember what he needs for salvation. For three things are necessary for a man to know, that he may be saved.

First, that he may know what to do and what not to do. Second, when he sees that he cannot do or leave it by his own strength, that he may know where to take it, seek it, and find it, that he may do and leave it. Third, that he may know how to seek and get it. As for a sick person, the first thing he needs to know is what his illness is, what he may or may not do or leave. Then it is necessary that he knows where the medicine is that will help him, so that he may do and not do what a healthy person does. Third, he must seek out his desire and bring it or have it brought to him.

Thus the commandments teach man to recognize his sickness, that he sees and feels what he can do and not do, let and not let, and recognizes himself a sinner and evil man.

Then faith holds out to him and teaches him where to find the medicine, the grace, that helps him to become devout, to keep the commandments; and shows him God and His mercy, shown and offered in Christ.

Third, the Lord's Prayer teaches him how to desire it, how to get it, and how to bring it to Himself, namely, with proper, humble, comforting prayer; then it will be given to him, and thus he will be blessed through the fulfillment of God's commandments. These are the three things in all of Scripture.

Therefore, we begin to teach the commandments first and recognize our sin and wickedness, that is, spiritual sickness, by which we neither do nor refrain from doing as we ought.

The first panel.

The first and right tablet of Moses comprehends the first three commandments, in which man is taught what he should and owes to God, that is, how he should behave toward God.

I. The first commandment teaches how a man should conduct himself inwardly toward God in his heart, that is, what he should always remember, keep and respect about Him, namely, that he should do everything good toward Him as toward a father and a good friend, in all faithfulness, belief and love, with fear at all times, so that he does not offend Him as a child does his father.

For this teaches nature, that there is one God who gives all good things and helps in all evil, as the idols of the heathen indicate; and thus it reads:

"You shall not have other gods."

II. The other commandment teaches how man is to conduct himself toward God outwardly in words before men, or inwardly before himself, namely, that he honor God's name. For no one may show God either before himself or before men according to the divine nature, but by his name. And thus reads:

"You shall not uselessly take the name of your GOD."

The third commandment teaches how man is to conduct himself outwardly toward God in works, that is, in worship, and reads thus:

"Thou shalt hallow the holiday."

So these three commandments teach man how he should act with GOD in thoughts, words, works, that is, in his whole life.

The other tablet of Moses.

The other and left tablet of Moses contains the seven following commandments, in which man is taught what he owes to people and his neighbor to leave and to do.

IV. The first teaches how to behave toward all authorities who sit in God's stead. Therefore, before other commandments, it follows the first three, which concern God Himself, as father and mother, lords and wives (spiritual and secular) 2c., and reads thus:

"You shall honor your father and mother."

152 L W, 6-8. Short form to consider the ten commandments 2c. W. x, in-18". 153

V. The other teaches how to behave toward one's own person for the sake of one's equal or neighbor, so as not to offend it, but to promote and help it where it needs it, and reads thus:

"Thou shalt not kill."

The third teaches how to treat one's neighbor's highest good according to one's own person, that is, one's spouse, child or friend. That one does not disgrace them, but keeps them in honor, as far as it is possible for everyone, and reads thus:

"Thou shalt not commit adultery."

VII The fourth teaches how to behave toward one's neighbor's temporal good, not to take it away or hinder it, but to promote it, and reads thus:

"Thou shalt not steal."

VIII. The fifth teaches how to behave against one's neighbor's temporal honor and good gossip, so that one does not weaken it, but rather protects and preserves it, and reads thus:

"Thou shalt not speak false witness against thy neighbor."

Thus it is forbidden to harm in all the goods of one's neighbor, and commanded to pity him.

If we now look at the natural law, we find how reasonable and equal all these commandments are. For nothing is commanded here to be kept against God and neighbor that anyone would not have kept if he were God, in God's and his neighbor's stead.

IX. and X. The last two commandments teach how evil nature is and how pure we should be from all lusts of the flesh and goods. But there remains war and work while we live here. They are thus:

"Thou shalt not covet thy neighbor's house."

"You shall not covet his wife, servant, maid, cattle, or what is his."

Short resolution of the ten commandments,

as Christ himself speaks, Matth. 7, 12..:

"Whatever you want men to do to you, do the same to them. This is the whole law and all the prophets." For no one wants to suffer ingratitude for his good deeds, or to leave his name to another. No one wants to show hope against him. No one wants to suffer disobedience, wrath, unchastity of his consecration, robbery of his goods, lies, deceit, after-talk; but to find love and friendship, thanksgiving and help, truth and faithfulness from his neighbor. All these things are commanded by the Ten Commandments.

The transgression of the ten commandments.

Against the first.

Who in his repulsiveness seeks sorcery, black art, devil's confederate.

Who uses letters, signs, herbs, words, blessings and the like.

Whoever practices wishing, treasure conjuring, crystal seeing, coat driving, milk stealing.

He who directs his work and life according to chosen days, celestial signs and the diviner's conceit.

He who blesses and invokes himself, his cattle, house, children and all kinds of property against wolves, iron, fire, water, damage, with several prayers.

He who ascribes his misfortune and repulsiveness to the devil or evil men and does not receive with love and praise all evil and good from GOD alone and carry it home to Him again with thanksgiving and willing serenity.

Whoever tempts God and enters into unnecessary danger of body or soul.

He who is hopeful in his piety, understanding, or other spiritual gifts.

He who honors God and the saints, forgetting the distress of the soul, only for the sake of temporal benefit.

He who does not trust in God at all times and does not have confidence in God's mercy in all his works.

154 L- 22.8-10. first main part. X. Of the ten commandments in general. W. X. 189-192. 155

Who doubts faith or God's grace.

He who does not prevent others from unbelieving and doubting, and does not help them to believe and trust in God's grace as much as he is able.

And that is where all unbelief, despair, and disbelief belong.

Against the second.

He who easily swears without need or out of habit.

He who swears a false oath or breaks his vow.

He who vows or swears to do evil. .

He who curses with God's name.

He who speaks foolish fables about God and recklessly perverts the words of Scripture.

He who does not call on God's name in his adversity, and does not pray in love and sorrow, in happiness and adversity.

He who seeks glory and honor and name from his piety, wisdom 2c.

Whoever calls on God's name falsely, or gives false doctrine, as the heretics and all trustworthy saints.

He who does not praise God's name in all things that come before him.

He who does not defend others who dishonor God's name, use it falsely, and work evil through it.

And therefore belongs the vain honor, glory and spiritual hope.

Against the third.

Those who devour, drink, gamble, dance, idle, unchaste.

He who practices laziness, oversleeping God's office, neglecting, walking, chattering uselessly.

He who works and acts without special need.

He who does not pray, does not consider the suffering of Christ, does not repent of his sin and desire mercy, so only celebrates outwardly with clothes, food, offerings.

*) [He who does not hear or teach God's word.

He who does not pray and serve God spiritually.

He who does not let all his works be God's word.

*) What is included in is not in the original.

He who is not patient and breaks his will and kills].

He who does not stand calmly in all his works and sufferings, so that God may do with him as he wills.

He who does not help others to do all these things and refuses to do them. And here sloth belongs to the service of God.

Here belong all hopeful, stubborn, unruly minds.

Against the fourth.

Who is ashamed of armuth, infirmity, contempt of his parents.

Who does not provide them with their necessities of food and clothing.

Rather, whoever curses them, strikes them, talks back to them, hates them, and disobeys them.

Who does not think highly of them from the heart, for the sake of God's command.

He who does not honor them, even though they do wrong and violence.

Those who do not keep the commandments of the Christian Church with fasting, feasting 2c.

He who dishonors the priesthood, insinuates and insults.

He who does not honor his lords and authorities, is faithful and obedient, whether they are good or evil. In this are all heretics, apostates, apostates, exiles, hardened 2c.

He that helpeth not this commandment, and resisteth the transgressors thereof. And here belong all hopefulness, rebellion, unfaithfulness and disobedience.

Against the fifth.

He who is angry with his neighbor.

Whoever says to him Racha, these are all kinds of signs of anger and hatred.

Whoever says to him, Fatue, you fool, these are all kinds of shameful words, curses, blasphemies, slander, judging, judging, mocking language 2c.

He who reproves his neighbor's sin or infirmity and does not cover and excuse it.

He who does not forgive his enemies, does not pray for them, is not kind, does not do good.

And in this are all the sins of anger and hatred: as killing, war, robbing, burning, quarreling, struggling, mourning one's neighbor's happiness, rejoicing in his misfortune.

156 L- 22, 10-12. short form to consider the ten commandments 2c. W. x, 102-104. 157

He who does not practice the works of mercy even against his enemies.

Who hustles or hangs people together.

He who makes dissension between others

He who does not reconcile those who disagree.

He who does not resist or forestall wrath and dissension where he can.

Against the sixth.

He who weakens virgins, commits adultery, commits incest and such unchastity.

Those who use unnatural ways or persons, which are silent sins.

Whoever stimulates or arouses evil desire with shameful words, songs, histories, pictures.

He who irritates and defiles himself with seeing, grasping, consenting, thinking.

Who does not avoid the cause: as eating, drinking, idleness, laziness, sleeping and female or male companionship.

Whoever incites others to unchastity with superfluous jewelry, gestures 2c.

Whoever allows house, space, time, help to do such sin.

He who does not help preserve another's chastity with counsel and action.

Against the seventh.

Those who practice thievery and robbery, avarice and usury.

Whoever uses weights and measures wrongly, or spends evil goods for good ones.

Who takes unjust hereditary property and interest.

He who withholds deserved reward and denies guilt.

The one who does not lend or borrow to his poor neighbor without any extra charge.

All who are stingy and hurry to become rich.

And how else foreign good is kept or brought to itself.

He who does not prevent harm to others.

He who does not warn the other from harm.

He who prevents his neighbor's advantage.

He who has his neighbor's gainest vexation.

Against the eighth.

Who conceals and suppresses the truth in court.

Who lies and deceives harmfully.

Item, all harmful flatterers, ear-blowers and two-faced people.

He who misinterprets and disparages his neighbor's goods, life, works and words.

He who gives way to the same evil tongues helps and does not resist.

He who does not need his tongue to excuse his neighbor's name.

He who does not punishes the afterreder.

Who does not say everything good of everyone and conceals everything bad.

He who conceals the truth or does not uphold it.

Against the last two.

The two last commandments do not belong in confession, but are set as the goal and the measure, where we are to come, and work towards it daily through repentance with the help and grace of God. For the evil inclination does not die thoroughly until the flesh becomes powder and is created anew.

The five senses are included in the fifth and sixth commandments.

The six works of mercy in the fifth and seventh.

The seven deadly sins, pride in the first and others; unchastity in the sixth; anger and hatred in the fifth; gluttony in the sixth; sloth in the third and probably in all.

The strange sins are in all the commandments; for with hotness, counsel, and help against all the commandments may be sinned against.

The calling (i.e. crying out to heaven) and silent sins are against the fifth and sixth and seventh commandments.

In all these works one sees nothing else, but one's own love, which seeks its own, takes from God what is his and from men what is theirs, and does not give either God or men anything of what it has, is and is able to do. That Augustine says: The beginning of all sin is the own love of oneself.

From all this it follows that the commandments command nothing but love and forbid love, and that nothing fulfills the commandments but love, nor transgresses anything but love. Therefore St. Paul says that love is the fulfillment of all the commandments, just as evil love is the transgression of all the commandments.

158 22.12-14. First main part. Of the ten commandments in general. W. X, IS5-1S7. 159

The fulfillment of the same.

Of the first.

Fear God and love in the right faith, and always trust firmly in all works, standing completely, purely, calmly in all things, whether they be evil or good.

Here belong all that is written in all Scripture about faith, hope and the love of God, all of which is recently included in this commandment.

The other.

Praise, honor, dedication and invocation of God's name, and completely destroy his own name and honor, so that God alone may be praised, who alone is and works all things.

Here belongs all that is taught of God's praise, honor, thanksgiving, name, joy in the Scriptures.

The third.

To prepare oneself for God and to seek mercy is done by praying, hearing the Mass and the Gospel, and considering Christ's suffering, and thus spiritually going to the Sacrament. [For this commandment requires a spiritually poor soul, who offers her own, not His, before God, that He may be her God and receive in her His work and name according to the first two commandments.

Here belongs all that is commanded of worship, hearing preaching, and good works, casting the body under the Spirit, that all our works are God's and not ours.

Of the fourth.

Willing obedience, humility, submission to all authority for the sake of God's good pleasure, as the apostle St. Peter says, without all barking, complaining and grumbling.

Here belongs everything that is written about obedience, humility, submission, reverence.

Of the fifth.

Patience, gentleness, goodness, peace, unity, mercy, and above all, a sweet, kind heart, without all hatred,

Anger, bitterness against any person, even the enemies.

Here belong all the teachings of patience, meekness, peace, unity 2c.

The sixth.

Chastity, discipline, modesty in works, words, gestures and thoughts. Also moderation in eating, drinking, sleeping and everything that is conducive to chastity.

Here belong all the teachings of chastity, fasting, sobriety, temperance, prayer, vigilance, work, and with what chastity is maintained.

Of the seventh.

Poverty of spirit, gentleness, willingness to lend and give one's goods, living without all avarice and covetousness.

This includes all teachings about avarice, unjust goods, usury, cunning, fraud, harm, and the hindrance of one's neighbor to temporal goods.

The eighth.

A peaceful, wholesome tongue that harms no one and pampers everyone, that reconciles those who disagree, that excuses and defends those who are reviled; that is, truth and simplicity in words.

Here belong all the teachings of silence and speech, which concerns the neighbor's honor, right, cause and blessedness.

The last two.

That is, perfect chastity and contempt of temporal lust and goods thoroughly accomplished in that life alone.

In all these works, nothing else is seen, but foreign, general, that is, God's and neighbor's love, which does not seek what is yours, but what is God's and neighbor's, and freely surrenders to everyone's own, service and will.

So you see that in the ten commandments all the teachings that are necessary for human life are included in a very orderly and recent way; which if he wants to keep, he has to do good works every hour, so that he does not have to choose other works, run here and there and do that, where nothing is commanded.

16022 , i4-i6. Short.form to consider the ten commandments 2c. W. x, isr-iss. 161

All this is clearly indicated by the fact that nothing is taught in these commandments about what man should do or leave for himself, or what he should desire from others, but what he should do and leave for others, for God and for men, so that we must understand that the fulfillment lies in love toward others and not toward ourselves. For man already does, lets, and seeks too much for himself, so that it is not necessary to teach, but to defend.

Therefore he lives best who does not live for himself, and he lives worst who lives for himself. For thus teach the ten commandments. From this it is seen how few men live well, indeed, how few men can live well. Therefore, when we know this, we must learn how to live well and fulfill the commandments.

Kuye form to consider the faith.

JEsus.

The faith is divided into three main parts, according to which the three persons of the holy divine Trinity are enumerated therein: the first is to be appropriated to the Father, the second to the Son, the third to the Holy Spirit. For this is the highest article of faith, in which the others all hang.

Here it is to be noted that faith is believed in two ways: first, by God, that is, when I believe that what is said of God is true. Just as when I believe that it is true what is said about the Turk, the devil, hell; this belief is more a science or remark than a belief.

On the other hand, faith is believed in God, that is, when I not only believe that what is said of God is true, but put my trust in Him, go and awaken myself to act with Him, and believe without all doubt that He will be and do to me as He is said to be. In which way I do not believe the Turk or man, how highly one praises his praise. For I easily believe that a man is pious, therefore I dare not trust in him.

Such faith, which dares to trust in GOD, as it is said of Him, it is in life

or dying, he alone makes a Christian man and obtains from God everything he wants. He may not have an evil, false heart; for this is a living faith, and it is commanded in the first commandment, which says, "I am thy God, thou shalt have no other gods."

Therefore the little word "in" is almost well put and to be observed with diligence, that we do not say: I believe God the Father or of the Father, but in God the Father, in Jesus Christ, in the Holy Spirit; and faith is to be given to no one but God alone. Therefore the deity of JESUS Christ and of the Holy Spirit is confessed, that we believe in HIM as in the Father. And as it is the same faith in all three persons, so also the three persons are One God.

The first part of faith.

"I believe in GOD the Father, Almighty Creator of heaven and earth."

That is, I renounce the evil spirit, all idolatry, sorcery and misbelief.

I do not put my trust in any man on earth, not even in myself, nor in my power, art, goods, piety, or what I may have.

I do not put my trust in any creature, be it in heaven or on earth.

I awake and place my trust solely in the mere invisible, incomprehensible, only God, who created heaven and earth and is alone over all creatures; again, I am not astonished at all the wickedness of the devil and his company; for my God is over them all.

I nevertheless believe in GOD whether I would be abandoned or persecuted by all people.

I believe, nevertheless, whether I am poor, unintelligent, unlearned, despised, or lacking in anything.

I nevertheless believe whether I am a sinner. For this faith of mine shall and must be above all that is and is not, above sin and virtue, and above all things, that it may abide in God pure and clean, as the first commandment enjoins me.

162 E. 22,16-19. First main part. Of the ten commandments in general. W. X. 199-202. 163

Nor do I desire any sign from him to try him.

I constantly trust in him, how long he will go on, and do not set him any goal, time, measure or way, but leave it all to his divine will in a free sincere faith.

If he is almighty, what can I lack that he will not give me and do for me?

If he is the Creator of heaven and earth, and the Lord of all things, who will take or harm me? Yes, how will not all things do me good and serve me, if he grants me good, to whom they are all obedient and subject?

Because he is God, he is able and knows how to do it with me in the best way. Because he is a father, he also wants to do it and does it with great pleasure.

Because I do not doubt this and put my trust in him, I am certainly his child, servant and heir forever, and it will happen to me as I believe.

The second part.

"And in JESUS Christ, His only Son, our Lord."

That is, I believe not only that JEsus Christ is truly, uniquely the Son of God, born in an eternal divine nature and being, from eternity everlasting; but also that all things are subject to him from the Father. And also after mankind is set up mine and all things one Lord, which he created with the Father according to the Godhead.

I believe that no one can believe in the Father or come to the Father by art, works, reason, or anything else that can be named in heaven or on earth, but only in and through Jesus Christ, His only Son, that is, by faith in His name and Lordship.

"Who is conceived of the Holy Ghost."

I firmly believe that he is too well conceived for me by the Holy Spirit, without any human or carnal work, without any fleshly father or man's seed, that he may purify my and all who believe in him, sinful, carnal, unclean, damnable conception.

and made spiritual by the gracious will of His and the Almighty Father.

"Born of the Virgin Mary."

I believe that he was born to me of the pure Virgin Mary without any harm to her bodily and spiritual virginity, so that, according to the order of fatherly mercy, he may redeem, make harmless and purify my sinful and damned birth and that of all his faithful.

"Suffered under Pontio Pilato."

I believe that he bore his suffering and cross for my sin and that of all believers, and thereby blessed all suffering and cross, and made it not only harmless but also salvific and highly meritorious.

"Crucified, Died and Buried."

I believe that he died and was buried to completely kill and bury my sin and all his believers. To this end, he strangled bodily death and made it completely harmless, useful and salvific.

"Down to Hell."

I believe that he descended to hell to subdue and imprison the devil and all his violence, cunning and wickedness to me and his believers, so that the devil cannot harm me, and delivered me from the torment of hell, making the same harmless and meritorious.

"Risen from the dead the third day."

I believe that he rose from the dead on the third day to give me and all his faithful a new life, and that he raised them up with him in grace and spirit, never to sin again, but to serve him alone in all graces and virtues and thus to fulfill the commandments of God.

"Ascended to heaven, seated at the right hand of GOD 2c."

I believe that he ascended into heaven and received from the Father authority and glory over all angels and creatures, and so sits at the right hand of God, that is, he is a king and lord over all God's goods in heaven, hell and earth. The-

164 E.22,19-21. Short form to consider the ten commandments 2c. W.x,202-204. 165

so that he can help me and all believers in all our troubles against all our adversaries and enemies.

"From then on he will come to judge the living and the dead."

I believe that he will come again from heaven on the last day to judge the living, who will then be found out, and the dead, who have died in the meantime. And all men, all angels and devils, must come before his judgment seat and see him bodily, to deliver me and all his faithful from bodily death and all infirmities, and to punish forever our enemies and adversaries, and to deliver us from their power forever.

The third part.

"I believe in the Holy Spirit."

That is, I believe not only that the Holy Spirit is a true God with the Father and the Son, but also that in and to the Father through Christ and His life, suffering, death and all that is said of Him, no one can come or obtain anything of the same without the work of the Holy Spirit, by which the Father and the Son stir, awaken, call, draw me and all His own, make them alive, holy and spiritual through and in Christ, and thus bring them to the Father. For this is he, that the Father by Christ and in Christ might work and quicken all things.

"A Holy Christian Church."

I believe that on earth, as far as the world is, there is no more than one holy, universal, Christian church, which is nothing else than the congregation or assembly of the saints, the devout believing people on earth, which is gathered, maintained and governed by the same Holy Spirit and is daily increased in the sacraments and Word of God.

I believe that no one can be saved who is not found in this church, united with it in one faith, word, sacrament, hope and love; and no Jew, pagan, heretic or sinner can be saved with it unless he is reconciled to it, united with it and conformed to it in all things.

"The congregation of the saints."

I believe that in this community or Christianity all things are common, and that every man's goods are his own, and that no man's goods are his own. Therefore, all the prayers and good works of the whole community must come to my aid, help and strengthen me and every believer at all times in life and death. And so "each one bears the other's burden," as St. Paul teaches the Galatians, Cap. 6, 2.

"Forgiveness of sins."

I believe that there is forgiveness of sins in the same congregation and nowhere else, that outside of it nothing helps, however much and great the good works may be, for the forgiveness of sins. But within it nothing hurts, however much, great and often sins may be committed, for the forgiveness of sins, which remains where and how long the same some church remains. Which Christ gives the keys, saying, Matt. 18:13: "What ye shall loose on earth shall be loosed in heaven What ye shall loose on earth shall be loosed in heaven." The same to the individual Peter, in place and meaning of the individual united church, Matth. 16, 19.: "What you will untie" 2c.

"Resurrection of the flesh."

I believe that there is a resurrection of the dead to come, in which by the same Holy Spirit all flesh, that is, all men according to the body or flesh, both pious and wicked, will be raised again, so that the same flesh that died, was buried, decayed, and perished in various ways, will come back and live.

"And an eternal life."

I believe that after the resurrection there will be eternal life for the saints and eternal death for sinners. And do not doubt that the Father through the Son, Jesus Christ our Lord, with and in the Holy Spirit, will make all these things happen to me; that is, amen, that is, it is faithfully and certainly true.

166 E. 22,21-23. First main part. Of the ten commandments in general. W. X, 204-207. 167

Short form, like praying the Lord's Prayer.

Preface and preparation to ask the seven petitions of GOD.

"Our Father, who art in heaven."

Opinion.

O Almighty God, because by Your causeless mercy You have not only permitted us, but also commanded and taught us through Your only dear Son, our Lord Jesus Christ, that through His merit and means we should esteem and call You a Father, if You would be a strict judge of us sinners according to all justice, who have done so much and so grievously against Your divine, most excellent will and have provoked You to anger.

By the same mercy, give us a comforting confidence of your fatherly love in our hearts, and let us feel the sweetest taste and sweetness of childlike security, so that we can joyfully call you a father, love you and call upon you in all our troubles. Protect us that we may remain your children and not be guilty of making a terrible judge out of you, dearest Father, and of making enemies of ourselves out of children.

You also want us to call You not only "Father" but also "our Father" in common, and thus pray for all of us together. Therefore, give us a great brotherly love, so that we may all recognize and respect each other as true brothers and sisters, and pray to you as one, our dear Father, for all and everyone, as one child does for another toward his father.

Let no one among us seek his own, or forget the other before thee; but, having put away all hatred, envy, and strife, let us love one another as the true, pious children of God, and so say with one accord, not "my Father," but "our Father."

Also because you are not a father in the flesh who is on earth, but you who are in heaven are a spiritual father who does not die and is uncertain, or cannot help himself

as the earthly and fleshly father; that thou mayest show us how exceedingly thou art a better father, and teach temporal fatherhood, fatherland, friends, goods, flesh and blood to despise before thee.

So grant us, O Father, that we may also be your heavenly children, teach us to be aware of the souls and the heavenly inheritance alone, so that the temporal fatherland and earthly inheritance do not deceive us, encompass us, hinder us and make us completely earthly children, so that we may say with right true reason: O heavenly Father ours, and we are truly your heavenly children.

The first request.

"Hallowed be thy name."

Opinion is:

O almighty God, dear heavenly Father, your holy name is unfortunately profaned, blasphemed and reviled in so many ways in this wretched valley of misery, it is appropriated to many things, since your honor is not on, it is also misused in many ways and for sins, so that even the shameful life may well be called a disgrace and dishonor to your holy name.

Therefore, grant us your divine grace to beware of all that is not for the glory and labors of your holy name. Help that all sorcery and false blessings be stopped. Help that all conjuration of the devil or creatures by thy name cease. Help to root out all unbelief and superstition. Help that all heresies, false teachings, which present themselves in the appearance of your name, are destroyed. Help that all false appearances of truth, piety, holiness deceive no one.

Help that no one swear, lie or deceive by your name. Protect us from all false comforts invented under your name. Keep us from all spiritual hope and the vain glory of temporal fame or name. Help us to call upon your holy name in all our troubles and afflictions. Help us not to forget your name in the anguish of our conscience and at our last death. Help us, that in all our goods, words

168 E. 22, 23-26. short form to consider the ten commandments 2c. W.x, 207-209. 169

and works praise and honor you alone; do not give us a name from it or seek it, but to you alone, of whom all things are alone. Keep us from the shameful vice of ingratitude.

Help that from our good works and lives all others may be provoked, not to praise us, but to praise you in us and to honor your name. Help us that from our evil works or infirmities no one may be provoked to dishonor your name or to slacken your praise. Keep us from desiring anything, either temporal or eternal, that is not honor and praise to your name; and if we ask such things, do not hear our foolishness. Help that our lives may be such that we may be found to be true children of God, that your fatherly name may not be called upon us in vain or falsely, amen.

And in the prayer belong all psalms and prayers, praising God inside, honoring, singing, giving thanks, and the whole Hallelujah.

The second request.

"Come thy kingdom."

Opinion.

This miserable life is a realm of all sin and wickedness, in which the evil spirit is a lord, a beginning and main scandal to all wickedness and sin.

But your kingdom is a kingdom of all grace and virtue, in which one Lord is Christ JEsus, your dear Son, the head and beginning of all grace and virtue.

Therefore, help and grace us, dear Father. Give us, above all things, a right steadfast faith in Christ, an undaunted hope in your mercy against all the stupidity of our sinful conscience, a fervent sweet love for you and all people. Protect us from unbelief and despair and final envy.

Help us from the unseemly lust of unchastity and give us a love for virginity and all chastity. Help us from discord, war, and strife, and grant us the virtue of your kingdom, peace, unity, and tranquility. Help us so that there will be no anger or other bitterness in us.

Let us not be overtaken by your kingdom, but let simple sweetness and brotherly faithfulness and all kinds of friendship, gentleness and meekness reign in us through your grace. Help that there be no disorderly gloom and melancholy in us, but let joy and gladness come to us in your grace and mercy.

And finally, that all sin may be turned away from us, and that we, full of your grace, of all virtue and good works, may become your kingdom, that all our hearts, minds and spirits may serve you with all our strength, inwardly and outwardly, according to your commandments and will, and let ourselves be ruled by you alone, not following you or the flesh, the world or the devil.

Help that such a kingdom of yours, begun in us, may increase and grow daily, that we may not be overtaken by cunning wickedness, by slothfulness in the service of God, lest we fall back again; but give us an earnest purpose and ability, not only to be lifted up in godliness, but rather to continue and accomplish it boldly, as the prophet says, Ps. 13:4, 5: "Enlighten mine eyes, lest I fall asleep," or become slothful in the good life begun, "and so the enemy become mighty again."

Help us to remain steadfast, so that your future kingdom will conclude and complete the kingdom you have begun. Help us out of this sinful, dangerous life; help us desire that life and become enemies of it. Help us not to fear death, but to desire it. Turn away from us the love and attachment of this life, so that your kingdom may be accomplished in us in all things.

And in this petition belong all psalms, verses and prayers, as one asks for grace and virtue from GOD.

The third request.

"Thy will be done, as in heaven and on earth."

Opinion.

Our will, considered against your will, is never good, but always evil; your will, considered against your will, is never good, but always evil; your will, considered against your will, is never good, but always evil.

170 22.26-28. First main part. Of the ten commandments in general. W. X, 20g-211. 171

But the will is always the best, to love and desire supremely. Therefore, have mercy on us, O dear Father, and do not let anything happen according to our will. Give and teach us to be patient thoroughly when our will is broken or hindered. Help us, if someone speaks, conceals, does or lets something that is contrary to our will, that we do not become angry and wicked because of it, do not curse, do not complain, do not cry out, do not judge, do not condemn, do not contradict 2c. Help us to give way humbly to our adversaries and hinderers of our will and to let ours go; to praise them, to bless them, to do them good, as to those who accomplish your divine best will against our will.

Give us grace that we may willingly endure all sickness, poverty, humiliation, suffering and adversity and recognize that it is your divine will to crucify our will. Help us to suffer injustice gladly, and protect us from vengeance. Let us not pay evil with evil, drive out violence with violence, but in such thy will, which inflicts the same upon us, let us be pleased, praise thee, and give thanks unto thee. Let us not be ascribed to the devil or evil men when something happens to us against our will, but only to your divine will, which arranges everything for our will's hindrance and for more blessedness in your kingdom.

Help us that we may die willingly and cheerfully, and gladly receive death in thy will, that we may not disobey thee with impatience or despondency. Help that all our limbs, eyes, tongues, hearts, hands, and feet may not be left to their desires nor will, but may be caught, staked (put in stocks), and broken in thy will. Protect us from all evil, unruly, stubborn, stiff-necked, obstinate and self-will.

Give us a right obedience, a perfect, living serenity in all things, spiritual, worldly, temporal and eternal. Protect us from the cruel vice of backbiting, slandering, after-talking, free judging, condemning, promising other people. O, the great misfortune and the heavy plague

Turn away such a tongue from us, but teach us that when we see or hear something criminal and displeasing to us from others, that we conceal it, cover it up, lament it to you alone and surrender it to your will, and thus cordially forgive all our debtors and have compassion on them.

Teach us to know that no one may harm us, but harm him a thousand times more before your eyes, so that we may be moved more to mercy on him than to anger, more to lament him than to avenge him. Help us not to rejoice when things go badly for those who have not done our will, or who have done us harm, or who are otherwise displeased in their lives, nor to grieve when things go well for them.

And in this petition belong all psalms, verses and prayers, as one prays against sin and enemies within.

The fourth request.

"Give us this day our daily bread."

Opinion.

The bread is our Lord Jesus Christ, who feeds and comforts the soul. Therefore, O heavenly Father, give grace that Christ's life, word, works and sufferings may be preached, known and preserved to us and to all the world. Help us to have his word and works in all our lives as a powerful example and mirror of all virtues. Help that in suffering and adversity we may be strengthened and comforted by and in his suffering and cross. Help that we may overcome our death through his death in firm faith and thus boldly follow the dear forerunner into that life.

Give grace that all preachers may preach your word and Christ to all the world in a useful and blessed way; help that all who hear your word preach may learn to recognize Christ and honestly improve themselves by it. Thou wilt also graciously drive out of the holy church all strange preaching and teaching, since Christ is not learned.' Have mercy on all

172 D. 22:28-30. short form to consider the ten commandments 2c. W.x, 211-214. 173

Bishops, priests, clergy and all authorities, that they, enlightened by your grace, teach and guide us rightly with words and good examples. Protect all the weak believers, so that they do not get angry because of the evil example of the authorities.

Protect us from heretical and apostate teachers, that we may remain one in daily bread, in daily teaching and in the word of Christ. Teach us by your grace to consider Christ's suffering rightly, to grasp it heartily, and to form it blessedly into our lives. Let us not be deprived of the holy, true body of Christ at our last end. Help that all priests act and use the reverend Sacrament worthily and blessedly, for the betterment of all Christianity. Help that we and all Christians may blessedly receive the holy Sacrament in its time with grace.

[Give us blessed peace and unity in all lands. Protect us from war and strife and all discord, so that we may use our daily bread and bodily nourishment with quiet peace in praise of you. Give all kings, princes, lords and rulers good sense and faithful will to govern their subjects blessedly and peacefully. Protect all subjects from rebellion and all disobedience.

Teach us by your Spirit divine stewardship, children and servants Christian government for your service, praise and glory. Protect our children and servants from sin and shame, from danger and harm to body and soul. Protect the fruits of the field and all livestock from storms, poison, wild animals and all harm 2c.

Thou wilt graciously comfort and remit all captives, the hungry, the thirsty, the naked, the miserable widows, the orphans, the sick and the afflicted] And Summa Summarum, give us our daily bread, that Christ may abide in us, and we in him, forever, and bear worthily the name that we are called Christians by him.

In this petition belong all prayers or psalms, where one prays for the authorities, especially against false teachers, for the Jews, heretics and all erroneous people, also for all afflicted and desolate poor, meager, suffering people.

The fifth request.

"And cancel our debt as we cancel our debtors."

Opinion.

This request has an appendix and a condition, that we first forgive our debtors; when this is done, we may then say: Forgive us our debt. And this is asked above in the third petition, that God's will be done; who wills that all things should be patiently suffered, and that evil should not be given for evil, nor vengeance sought, but good should be given for evil, as our Father does in heaven, Matt. 5:45, "Who maketh his sun to rise on the upright and on the wicked, and sendeth rain on them that give him thanks and give him no thanks." Therefore we pray, O Father, comfort our consciences, both now and at our last end, which is terrified and will be terrified by our sins and by your judgment. Give your peace to our hearts, that we may await your judgment with joy. "Enter not with us into the fierceness of thy judgment, for there shall no man be found justified," Ps. 145:2. Teach us, dear Father, not to rely or take comfort in our good works or merits, but to dare and surrender to thy causeless mercy alone, purely and firmly. In the same way, let us not despair for the sake of our sinful lives, but let us esteem your mercy higher, broader, stronger than all our lives.

Help all people who are in mortal distress and in the anguish of such despair, and especially the N. or the N., forgive them and all of us our trespasses, comfort them and receive them into grace.

Give us your goodness for our wickedness, as you have commanded us to do. Silence the cruel adulterer, accuser, and magnifier of our sin, the evil spirit, now and at our end, and in all the anguish of knowledge, while we also refrain from adulterating and magnifying the sin of men. Judge us not according to the accusations of the devil and of our wretched conscience, and hear not the voice of our enemies, who accuse us before thee day and night, as though they were

174 D. 22, 30-32. First main part. Of the ten commandments in general. W. X, 214-217. 175

we do not want to hear the after-talkers and accusers of others.

Take from us the heavy burden of all sin and conscience, that we may live and die, suffer all things and do all things with a light and joyful heart in full confidence of your mercy.

And in this petition belong all the psalms and prayers that invoke the mercy of God for sin.

The sixth request.

"And lead us not into temptations." The opinion is:

We have three temptations or temptations: the flesh, the world, the devil. Therefore we pray: Dear Father, give us grace that we may compel the lust of the flesh. Help us to resist its superfluous eating and drinking, sleeping, lounging, idleness. Help us to make it serviceable and capable of good works through fasting, moderate food, clothing, storage, watchkeeping, and work. Help us to put on the cross and kill his evil inclination to unchastity and all his lusts and desires with Christ, so that we do not grant or follow any of his temptations. Help us, if we see a beautiful man, image or other creature, that this may not be a temptation, but a cause for us to love chastity and to praise you in your creatures. Help us, if we hear something sweet, if we feel something lovely, so that we do not seek pleasure in it, but rather your praise and honor.

Protect us from the great vice of avarice and covetousness of the riches of this world. Protect us that we do not seek the honor and power of this world or consent to this inclination. Protect us that the world's infidelities, false appearances and attractions do not move us to follow them. Keep us from being drawn to impatience, revenge, anger, or other vices by the evil and vileness of the world. Help us to renounce the world's lies, deceit, promises, unfaithfulness, and all its good and evil, as we said in baptism, and to stand firm in it and increase daily.

Protect us from the devil's ingratiation, lest we give into hope and our own pleasure and other contempt for the sake of wealth, nobility, power, art, stature, or any other of your goods. Keep us from falling into hatred and envy for any cause. Protect us that we do not follow the temptation of faith, of despair, now and at our last end.

Let it be your command, Heavenly Father, to all who struggle and labor against these great manifold temptations. Strengthen those who are still standing; help up those who have fallen and are lying low. And give us all your grace, that in such a miserable, uncertain life, surrounded by so many enemies without ceasing, we may fight steadfastly with a chivalrous, firm faith and attain the eternal crown.

The seventh request.

"But deliver us from the evil."

Opinion.

This petition prays for all evil of chastisement and punishment, as the Holy Church does in the litanies: Deliver us, O Father, from your eternal wrath and hellish chastisement. Deliver us from your severe judgment in death and on the last day. Deliver us from swift and sudden death. Protect us from water and fire, from lightning and hail. Protect us from hunger and sorrowful times. Protect us from war and bloodshed. Protect us from your great plagues, from pestilence, French and other serious diseases. Protect us from all the ills and distresses of the body; so that in all these may be the glory of thy name, the increase of thy kingdom, and the divine will, amen.

"Amen."

Help God that we may obtain all these petitions without doubt, and let us not doubt that you have and will hear us in this, that it may be yes and not no or doubt. So we cheerfully say Amen, that is true and certain, Amen.

176 D- 22,32. IV, 473. Two disputations on the unity of the divine being 2c. Being 2c. W. X, 217,218, 177

Several interpretations of the ten commandments at all can be found in:

Part III, Book 2 of Moses, Chapters 19 and 20.

III. part, Luther's first exl. of the ten commandments.

III. part, 5. B. Mos., 6.-30. cap., as well as in the

Ausl. über etliche Cap. des 5. B. Mos., 4.-8. Cap.

See also in this part in the third main section first petition, under the title: "Of the fruits of the Spirit: Simple way to pray for a good friend 2c."

B. Of the Ten Commandments in particular.

First bid.

1. the same interpretation at all.

III. part, 2. b. Mos., 20. cap., § 1-107.

III. part, Luther's first exl. of the ten commandments, § 1-153.

III. part, 5. b. Mos., 6.-16. cap.

III. part, Ausl. about some cap. of the 5. b.

Genesis, Cap. 4, § 22-36, and Cap. 5-9; esp. Cap. 6, § 47-116, "of the hindrances opposed to the 1st commandment," and Cap. 7, § 1-5O, "of the aergernissen u. Abgötterei gegen das 1. Gebot"; and Cap. 8, "a new sermon on the 1st commandment."

2. of God's nature, will and attributes.

III. part, interpretation of some chapters of the 5th book of Moses, Cap. 7, § 51-120, sermon of the grace and mercy, item of the wrath of God.

IV. Theil, Ausl. der 22 ersten Psalmen, 5. Ps., § 294-344, von dem Namen GOttes.

XII. Part 1, Sermon on Sunday. Trin., § 13-42.

XII. Theil, Predigt am Tage Michaelis.

Of the three persons in the divine being.

Two disputations of the unity of the divine essence and the difference of the persons in the Godhead.

I.

1. the holy scripture teaches that there is One God, who in a very simple way is only One*) and yet three persons so called.

*I.e. the unity of its essence is so simple that it excludes all composition of parts and any unification of different things in it; i.e. it is not a unity of parts.

which are most truly different from each other.

It is only undivided in itself, but also excludes all possibility of being able to conclude parts or different things in itself. This unity is called the unity of indivisibility (unitas inckivisibilitatis), which is identical with the concept of simplicity (siraxlicitas). D. Red.

178 E. IV, 474,475. 8. Of the ten commandments in particular. First commandment. W. X, 218-220. 179

2. Of these persons, any one is the whole God, apart from whom there is no other God.

3 And yet it cannot be said that any person is God by himself.

4 For this would be just as much as saying that there is no God at all; since if one person were excluded, then the whole of God would be excluded, and thus any person would also be excluded.

5 For here the reason, corrupted by original sin, must be caught under the obedience of faith, yes, it must be brought to nothing together with its insight and wisdom.

Another is to say: One person is the whole God; and another: One person alone is the One God.

7 But in which way the person is something different from the Godhead itself, that does not come to the reason to investigate, is also not comprehensible to the angels themselves.

(8) Yes, it is dangerous and one must be careful here not to assume any difference (namely between person and entity), since any person is the whole and essential God.

9. It is a vain and meaningless thought of Scotus *) and his equals, who invented here a so-called formal, or other difference.

10 They do not know what they are saying or claiming by trying to help reason with such subtleties.

11. for however astute these things are

*John Duns, nicknamed Scotus, was born at Dunstan in Northumberland and died at Cologne in 1308. As a professor of philosophy and theology at Oxford, Paris and Cologne, he acquired the title voetor subtüis (the astute teacher) because of his astuteness. He established a system of his own in opposition to Thomas Aquinas and founded a special school, the Scotist school; he is said to have had 30,000 listeners at Oxford. Although he is inferior to Thomas of Ayuin in speculative spirit, he equals him in dialectics and is superior to him in perspicacity. By the too great subtlety and especially by the darkness of his language the understanding of his writings is immensely difficult, so that one gave him the saying: Huia nou vult inteUiZi, non äedet (Because he does not want to be understood, he should not be read). Since Thomas was a Dominican and Scotus a Franciscan, from then on all Dominicans were Thomists and all Franciscans were Scotists, until they were deprived of the direction of the theological schools, which now passed to the Jesuits. D. Red.

reason does not understand how a formal difference can be something different from what is called a real or an essential difference. *)

For reason does not understand how in one thing there can be nothing different, which is nevertheless three different things.

Therefore metaphysics, as well as all thinking of the whole creature, is to be set aside in what we believe of the Godhead.

14. although it seems no less impossible that among these three, which are nevertheless a single, simple being, one without the other has become a man:

(15) In truth, it is even more impossible that one thing, in which there is nothing different, should be three entirely different things.

16. That the Son of God became man is therefore easier for reason to believe than to believe that he is the same being with the Father and the Holy Spirit.

17. To the objection of the dialectic, **) this

*The difference between entity and person is not a real (factual), essential, substantial difference, i.e., such as it occurs between thing and entity. The difference between essence and person is not a real (factual), essential, substantial difference, i.e. such as occurs between thing and thing, between essence and essence, because the correlates of the difference in the Godhead do not form different things (entities, substances), but one and the same thing, namely the divine essence; we call one and the same thing essence, insofar as it is the totality of all that is and can be in God, and person, insofar as it is the independent principle of the activity and passivity peculiar to it (see Th. 8). On the other hand, however, it is not a merely notional, rational, virtual, logical difference, without any factual basis, which the later scholastics call äiZtinetio rationis ratioeinantis (as, e.g., Peter and Kepha include such a difference in themselves), i.e., it is not a difference of concepts. it is not a difference of concepts, which are in reality identical, but a difference, which however does not exist as a thing and is only set as different by our thinking (notional, virtual 2c. difference), but which has its reason in a real thing and is based on it (eum kunäauwnto in re) and which the scholastics in question call distinctio rationis ratioeinatae. Here Scotus tried to help himself by explaining this difference as a formal one, which merely indicates a different form without a base (matter) to which it adheres (because every substance, thing consists of matter and form). But since in this case the Godhead would consist of three forms, which would be nothing else than the divine essence, since there is no matter in God, it is not to be seen how a formal difference is something else than a real and essential one. D. Red.

**) I.e. to think the doctrine of the laws and to develop the thoughts logically - formal or pure logic.

D. Red.

180 iv, 475.476. Two disputations on the unity of the divine being. Being 2c. W. x, 221-223. 181 .

If the woman does not rhyme with her laws, one must answer: The woman is silent in the community.

No wonder Arius, the Jew, Mahomet and the whole world deny that Christ is God.

19 For the blind man judges the color, and they estimate the creator, who exists in himself, like the created being, which consists of nothing.

20 Some raise the question whether it should be said: The Father has always begotten or he begets the Son, or the Son has always been born or is always born?

(21) Those who use the first way of speaking pretend that the Son of God must be said to be born at all times, because the past time indicates something perfect, the present time something imperfect.

22 Hilarius and others, on the other hand, dare to claim that the Son is always born of the Father, and that what is alive lives from what is alive and springs from what has no origin (nasci ex innascibili).

(23) But I hold that this is more a linguistic or philosophical than a theological controversy, to which only the flesh or reason is led.

Because it is certain that the art of language and philosophy have no application to the Godhead, which is eternity itself, since there the past, the present and the future are all one and the same.

(25) Therefore, when it is said of the Son in the past time, "he has been born," it is also said of him in the present time, "he will be born," and in the future time, "he will be born.

26. because it is the same Son who was born, is born and will be born from eternity and to all eternity, that is, the eternal God from God.

(27) Just as we quite rightly say of God: God has remained, remains and will remain, in that nothing else is said by this than: God is everlasting or eternal.

28. his past being is always his present being, his future being is always his past being, and his present being is always his past and future, that is, his eternal being.

29. This is also expressed by the name Jehovah, which the Jews call only the holy Tetragrammaton (i.e. the four-letter word) *) and of which they say that it cannot be pronounced, although they themselves do not understand what they say.

30 Aristotle also held that the eternal and infinite being, insofar as it is such, is unknown and incomprehensible.

(31) Yes, he even claims that such an infinite or eternal being, insofar as it is such, cannot even have its being, i.e. exist, and according to reason he seems to be right.

But he did not see, or rather did not want to see, the conclusion from this, namely, that according to reason it follows from this: that there is no God nor can there be.

That is why he is so cold everywhere in his treatises on religion and generally a perfect epicure in the skin.

However, he admits that according to the possibility an infinite being can both be and be known, although here again the eternity of the world confuses him.

35 St. Paul says, Rom. 1, 19, right: that the xxxxxxxx, Notum Dei, or the knowledge of a God, that is, His eternal power and divinity, is revealed to the Gentiles.

But such knowledge is obscure and piecemeal - although the knowledge that believers have of God is also only partial or piecemeal in its nature - just as a line touches the whole sphere, but only at one point, and thus does not encompass the whole of the sphere.

(37) Whoever does not want to fall into error through brooding, nor be crushed by the glory of the Majesty, let him touch and grasp in faith the Son of God as He is revealed in the flesh.

38 For it is this radiance of the Father's glory that touches this object or reproach and becomes a returning ray that enlightens every man who comes into this world.

*The Jews write this word without own vocals only with the four consonants (xxxx and claim, this word has no vocals at all and is therefore unpronounceable. When reading they speak for it always Adonai (HErr) or Elohim (GOtt); the Samaritans read for it Shemah (the name). D. Red.

182 IV, 476.477. E. Of the ten commandments in particular. First commandment. W. X, 222-225. 183

II.

The Word in the Godhead is called the wisdom of the Father or according to St. Paul, 1 Cor. 1, 18, the wisdom and power of God.

2. not in the opinion that the Father in his person is wise or wisdom only through the Word and not also through himself.
3. for every person is the wisdom, power and goodness of God, just as it is the divine essence and substance, and what can only be said of God.
4. faith does not suffer the person of the Father to be without wisdom in itself, or the person of the Son to be without power and might, or the Holy Spirit to be without both.

5 For this would mean that the persons themselves would be without substance, as well as without eternity, immensity, majesty, that is, without Godhead, therefore without anything at all.

Therefore, the rule from St. Augustine is used here: Everything that is said in divine things absolutely (i.e. independently, without reference to the persons) and not relatively (i.e. in relation to the personal differences), that must be understood as something common (to all three persons).

7. whether also already sometimes from the individual persons, only in order to distinguish and to mark them, common things, which one calls attributes *), are said:
8. as, for example, the wisdom and power of God are attributed to the Son, because in His incarnation the wisdom and power of God were revealed;

9. As well as the power and authority is attributed to the person of the Father from the creation, whether it already belongs to all three persons, that is, to the one God, the Creator;

(10) How, finally, goodness and animation are attributed to the Holy Spirit, although the Father and the Son are not excluded from this common work of the Trinity:

*Attributes are called all qualities of a thing, which necessarily follow from its essence and therefore are already contained in this essence as in its reason. Therefore, the divine attributes must be common to all three persons, because these persons are only One entity. D. Red.

(11) Nevertheless, a certain relation (relationship)*) is to be assumed in the Godhead, which, however, is completely different from the relation as it takes place in the created being or in philosophy.

A relation in things does not form a substance, as one expresses it; but it is something that has only the very least entity (Seinheit, i.e. that which makes the relation a being) and does not exist for itself, yes, according to the newer philosophers it is nothing at all.**)

But in divine things the relation is a factual being (res) and an independence (hypostasis), that is, a substance (subsistentia) existing by itself (independently), namely the same, what the Godhead itself is; because the three persons are three independents (hypostases) and three existing for themselves (tres subsistentes). †

*Everything that exists is divided into certain highest or supreme generic terms, which are called categories, of which Aristotle counts 10, Kant, however, 12, but which can be brought under 2 main categories, namely: 1. substance (narrow in 86) and 2. accidens (6N8 in alio). The relation now is a subcategory of the main category "Accidens" and denotes the relation of a thing to another; it is attached to a substance, insofar as this takes a certain position to another being. There are three kinds of relations, one of which is difference. D.Red.

**It is not a real something, ens reale, but an ens rationis, something that is merely posited by our thinking, but does not exist as something factually existing. The accidentia are not regarded as substances or realities (factually existing things), but only as modalities (different points of view or ways of looking at things) of a substance; they designate the substance to which they are attached, in so far as this is looked at from a certain point of view, or presents a certain mode of appearance. D. Red.

†) Here hypostasis and subsistentia is taken as abstractum of suppositum or persona as the divine substance or entity endowed with independence (hypostasis or subsistentia). For if subsistence is added to substance, this is a suppositum, which also, if the substance is a rational being, is called person; which therefore has the ground of its existence not in something else, but exists in and through itself. Thus, for example, human nature in Christ is a substance, but not a suppositum or person, because it does not exist through itself (independently), but in the second person or personality of the divine substance. - Luther wants to say here: In God the relation is not an accidens, as in the creature, but

184 D- IV. 477-479. Two disputations on the unity of the divine being. Being 2c. W. X. 225-227. 185

The relation does not indicate the existence of different things, but different things prove that a relation exists.

(15) It does not follow that the Father is wise in himself; consequently the wisdom of the Father, being in himself and therefore a relation to him, is a thing distinct from him.

16 Just as it is nevertheless rightly said: The Son is a relation or relationship to the Father, consequently He is another independence distinct from the Father, so also from the Holy Spirit.

(17) In sum, by reason and philosophy nothing of these things of the Majesty can be said and believed, but by faith everything can be said and believed correctly.

After the article of the Trinity, the highest is that of the Incarnation of the Son of God, where a proportion (i.e. relationship) occurred between the finite and the infinite, which was impossible in man.

19. this person, who is both finite and infinite, has become the servant of sinners and the very last and least of all things, which is unbelievable, but serves the highest joy for those who believe it.

(20) This is as much as if you said: He who alone has being and alone has made everything out of nothing, has alone become nothing and has lowered himself below everything.

Nevertheless, the article of the creation of things from nothing is more difficult to believe than the article of the incarnation of the Son of God.

22. through his incarnation, Christ leads us back into the knowledge of the creator, in which knowledge the angels are blessed.
23. which could not have happened unless he himself, through his person, who is the image of God, took away from us sin, which is the kingdom and victory of death.
24. for sin has blinded human nature so that it no longer sees the Creator.

a substance, namely the divine substance or entity itself, insofar as it is determined by the personal self-sufficiency or personality. D. Red.

recognized whether she could have noticed his work, especially in the government of all things, from afar.

(25) Yes, even sin itself man does not know and understand and thinks that his blindness is the highest wisdom.

(26) It is truly a terrible and horrible thing that the whole human race, infected by one man's sin, is lost and condemned by the wrath of God.

27. but the greatness of this wrath is far surpassed by the greatness of that mercy by which such an exalted person as the Son of God has become a sacrifice for lost people.

Reason, which knows nothing of God, seems to rightly grumble against God as an unreasonable and cruel tyrant.

Many have sought comfort in reconciling justice with mercy; but apart from faith in the incarnate God, there is no reason and no comfort that can do this.

(30) Those who think that corruption and sin are inherent in nature itself, as it was created from nothing, are not far from blaspheming the Creator Himself, since a similar corruption is not found in the angels, nor in the sun, the stars, and the whole heaven (2c).

(31) Those who hold that the soul is propagated by natural procreation (ex traduce esse) seem to be closest in their opinion to the teaching of Scripture.

They will also more easily assert the propagation of original sin than those who disagree, since, as Augustine says, original sin is also ungodliness.

Augustine confesses that he does not know which opinion of the two has more certainty and truth, and so far no one has been found who would have decided this question.

34 For it is obvious that what Jerome and others who follow him want to conclude from the 33rd Psalm, where it says: "Who formed their hearts one by one", does nothing at all to this matter.

186 2 IV 479 480; 470 B. Of the ten commandments in particular. First commandment. W. X, 227-230. 187

35 We consider the decisions of the pope and his synagogue in this matter to be a violent condemnation and curse.

For he has neither the right nor the ability to establish anything in the doctrine of faith or to do anything else in the church of God.

37 He has no right, because he is not called, neither by God nor by man, but has intruded himself out of his own presumption as an idol and abomination.

38 He does not have the ability to do this, because he is a completely unlearned, stupid animal and a belly that is deaf to the holy scriptures like a donkey to a lyre.

39. nor is the Pythagorean xxxxx xxx, "He said it," by which the pope alone rules, to be tolerated in the church; but he who, as Peter says, teaches the word of God, let him be heard.

40 Therefore the pope is nothing, and everything he says and does is in itself null and void; as law and nature testify at the same time as the word.

(41) It would be better for reason to speak in this matter, and for the poet to say, "Like father, like children.

42 For it is known that children commonly develop not only their facial features, but also their moral and spiritual development.

character of the parents as in the imprint on them.

So that it is nothing if one says: the rational soul, just as it is created, is poured in and, just as it is poured in, is also created at the same time.

44. Who has proved this, or will deny that the same cannot be said of any other soul?

45 They also make the question: How God is not unjust, since he unites a pure soul with the flesh and thus stains it from the outside? even more difficult.

46 Although a Christian can be ignorant in this matter without danger with St. Augustine and the whole Church;

47. So one must also abstain from such a daring assertion, which could turn out to the disgrace of the creator.

48 Since it is certain that God also created the angels from nothing, who live forever without all corruption;

(49) What difficulty should keep God from being able to draw and bring forth a rational soul, as well as from nothing, even from a corrupt seed?

(50) Just as he causes a blighted ear to come forth from a blighted seed, just as blighted things often come forth from blighted things.

Another theological disputation on the mystery of the Holy Trinity, the Incarnation of the Son, the Law, and so on.

When God the Heavenly Father said of His Son, "This is the one you shall hear," He did not mean to exclude theological disputations about articles of faith.

(2) But not all hear this teacher in the same way, but there are always some weak ones among them, whom Satan sifts in his sieve like wheat.

3. therefore, in the church of god, a constant ministry of the word is necessary, through

that the weak are strengthened and that Satan is resisted.

4 Therefore Christ, our Savior Himself, even though He did not need to, entered into a disputation with the Pharisees and took up the cause of the weak against them.

It is an indisputable truth that there is only one and at the same time triune God, who is the sole Creator of all things apart from Him.

188 D. iv, 47i. Another disputation v. Geheimniß d. h. Dreieinigkeit 2c. W.x, 230.231. 189

(6) Even if this is a non-genuine expression, the thing itself must be defended against the devil by Scripture.

This unity of the three persons of the divine being is greater than that of any created being, even than the metaphysical unity.)

Nevertheless, this unity is a trinity, that is, a deity of three different persons.

9. in such a way that each person is the whole Godhead, as if there were no other (Godhead).

(10) And yet it is true that no person is the only Godhead, as if each of the other two persons were not also the divine being.

This difference of persons is so great that among them only God the Son took on human nature.

(12) For it is an error both to teach that the Father is the Son and that the Father has assumed human nature.

*The unity of indivisibility or simplicity (p. 177) is divided into physical (sensual-essential) and metaphysical (inner-essential) simplicity. Physically simple is called such a being, which does not consist of real distinct physical parts, but rather excludes everything physically different in it. Metaphysically simple is such a being, which not only does not consist of physically real parts, but in which there is also no real difference between metaphysical parts, such as between essence and attributes (essential properties), between essence and reality (essentia et existentia), substance and accidens (an accidens is everything that does not exist by itself, consequently needs a subject, on which it is located, in order to be able to exist, e.g. color, quantity, relation). (p. 183, 1. and 2. note). Thus, for example, the human soul is physically simple, but nevertheless metaphysically composed, because in it there is no composition of physical parts, but nevertheless a real difference between its substance and its powers, between its essence and its attributes, between its essence and reality 2c. The divine essence, on the other hand, is physically and metaphysically simple at the same time, since it excludes not only all physical composition, but also every metaphysical distinction in it essentially, because there is no real difference between essence and essential attributes, essence and reality 2c.; but the divine attributes find at the same time also the divine essence; God's essence is the same as his reality.

D. Red.

The whole metaphysics is in error and must be crucified if it concerns the essence of God.

14 Scotus and other scholastic scholars, with their formal and real differences, give us only poor and cold comfort.

(15) Even the Magister Sententiarum *) did not teach quite correctly when he asserted of the divine being that the same neither begets nor is begotten.

The abbot Joachim rightly reckoned it as an error that he thus established a fourfoldness in the divine being (namely, besides the three persons, the being, abstracted, as it were, as a fourth in the divinity).

17. It means as much as nothing, if the chapter, which begins with the words "Firmiter de Trinitate",**) the Magister Senten-

*Magister Sententiarum is the epithet of Petrus Lombardus, who first presented theology in Paris in scholastic form as a public teacher, which was also the beginning of the theological faculty in Paris. He died in 1164 as bishop of Paris. With him, the first period of scholasticism, which began with Scotus Erigena, was concluded. He received his nickname "Teacher of Sentences or Sayings" from his main work, a dogmatic manual, in which he published a complete system of theology under the title: Sententiarum libri IV. This consists only of passages and sayings (sententiae) of church fathers and popes (in order to protect himself against persecution), but shows itself to be completely independent in method as well as in investigation. It is the first to bring up, along with many other errors, the doctrine of the seven sacraments and to try to substantiate it scientifically, as he himself confesses in the preface: "theologicarum inquisitionum abdita aperire necnon et sacramentorum ecclesiasticorum pro modulo intelligentiae nostrae notitiam tradere studuimus." - The division of his work is based on the distinction of all objects of our knowledge into things and signs (according to Augustine). Things, in turn, break down into those that are either enjoyed or used (krui st uti); those we enjoy make us blessed (the Triune God), those we use assist us in attaining blessedness (world). The signs are the sacraments. Accordingly, his dogmatic presentation is divided first into the doctrine of the Trinity, then into the doctrine of the world and the relation of both (theology and cosmology) 2c. Regarding the method, he first establishes a positive doctrine, then detailed questions, objections and views of contemporaries are decided from passages of church writers and from reason.

D. Red.

**With this chapter begins the second part of the papal canon law (Jus canonicum), which contains the Decretals of Gregory IX. However, the passage to which Luther refers here does not appear in the chapter Fir-.

190 IV, 471-473. u. Of the Ten Commandments in particular. First commandment. . W. X, 232-234. 191

tiarum, but condemns the abbot Joachim.

18 For since this magister could not deny from Augustine's writings that one substance is begotten of another, wisdom of wisdom;

19 Thus, he could not have denied the begetting of the one entity from the other, or whatever can be said of the true God in such a way.

20. not to think that anything else is suspect that is found in the same abomination of desolation that has been put in the holy place.
21. It seems that the Napster was worried that two or three entities would come out if one said that one entity would be born from the other.

(22) But in the same way he should have feared that two or three gods would become if one were begotten by the other.

We admit that the essence in the created being, to speak with Augustine, is not to be taken relatively (in relation to something else), but only absolutely (unrelated).

24. But because he saw that the words: substance, wisdom, nature, and the like, are taken relatively**) in Augustine and Hilarius:

We therefore condemn and reject the booklet or treatise that Abbot Joachim published against Magister Peter Lombardus on the unity or essence of the Trinity, in which he calls him a heretic and nonsensical, because he says in his Proverbs (1st book, 5th Distinction) that the Father, Son, and Holy Spirit are a certain supreme being that neither generates nor produces nor comes into being 2c. Book. 5. Distinction) that the Father, Son and Holy Spirit are a certain supreme being, which is neither generating, nor produced, nor originating 2c., by which he would not so much have set up a trinity as a four-unity, namely three persons and that common entity as fourth, in that he quite obviously asserts that it (the entity) is not the being that is Father, Son and Holy Spirit.... But we (Jnnocens III) with the approval of the holy Concilium (at Rome 1215) believe and confess with Peter Lombardus that . . . that being (entity) is not rst generating nor producing nor coming forth" 2c. D. Red.

*) I.e. as a separate concept, without reference to the subject (the being),' in which it exists, while in God the beingness is at the same time the subject (the personality) itself. D. Red

**) I.e. with reference to the personality, not separated from it. D. Red.

Thus, there was no reason at all to deny the word "essence" and to cause so much trouble for the sake of one word.

For this reason, Cardinal Cameracensis,*) the most learned of the scholastics, disliked this decision, and not without reason.

27 Therefore, only the Person of the Son, the Word who is co-eternal with the Father and the Holy Spirit, became flesh.

(28) It cost so much to redeem the lost human race that such an infinitely great sacrifice was required.

(29) Therefore, it was quite impossible for the law or the law's righteousness to make satisfaction for sins.

(30) On the contrary, through the law man's sin and condemnation were increased even to the lowest hell.

(31) Nevertheless, the law is just, holy and good, because it comes from a good, righteous, holy God.

But he also demands a justice of the law, both ceremonial and civil, and earnestly desires that it be observed;

33 Although he knows that in his eyes she is only muck and filth, as the apostle says.

34. so that no flesh may boast before him of some righteousness and wisdom, that is, of its own dung, which like itself is condemned by God.

How much more, even three and four times more, must righteousness in human statutes be a filth in the sight of God; indeed, it is a true devil's filth in the sight of God.

Therefore, the righteousness of the law must be understood relatively as obedience to the law and to the authorities.

37 Namely, in view of this temporal life, which is all death and misery, it is to be observed so that we may have peace here.

38. but before god we shall know that

*Christian Mafsaeus had the surname Cameracensis (i.e. from Cambray) because he was a professor at the academy there, where he also died in 1546. D. Red.

192 E. IV, 473. Another disputation on the mystery of the Holy Trinity 2c. W. X, 234.23S. 193

we, with all our legal righteousness, are vile, disgraceful and shameful.

39. Therefore, our righteousness and glory before God is only that sacrificial Lamb, the Son of God, whom we take in genuine faith.

After such faith and the impartation of the Holy Spirit, obedience to the Law is pleasing to God.

41 But not because he is worthy of it, for much impurity and unworthiness still clings to him from the old Adam:

But because the worthiness of the sacrificial lamb infinitely outweighs our unworthiness.

43. and if the justice of the law because of

If a person could consider herself to be dead because of the presumption and nullity of her attitude, she would not be counted as such.

44. for the merciful and righteous God raises the poor out of the dunghill, to set him beside the princes of his people. (Ps. 113, 7. 8.)

45 But he will not allow this to happen to those who, in their righteousness by law, are of an unruly and proud mind.

46 For because this alone wants to be wise and prudent, it alone is considered foolishness before God and is eternally rejected.

47 And the power of the sacrifice remains with the poor sinners, for whose sake Christ came into the world to make them blessed.

Several interpretations of the three persons in the divine being can be found in:

I. Theil, 1, Cap., § 47-51; 2. Cap., § 172- 179 ; 24. Cap., § 56-74.

III. part, sermon on the text Gen. 3, 15, § 29-40, about the mystery of the Holy Trinity.

III. part, interpretation of the last words of David, § 66-87, about the mystery of the holy trinity. Trinity.

XI. Theil, Predigt am Sonnt, nach Pfingsten, von der heil. Trinity.

XII. Theil, 1. Predigt am Sonnt. Trinitatis, on the Holy Trinity. Trinity.

XII. Theil, 2. Predigt am Sonnt. Trinitatis, on the Holy Trinity. Trinity.

XIII b. Theil, Festtheil, am Tage der heil. Trinity.

4. from -the forbidden idolatry.

8. of adoration and veneration of the saints.

III. part, Ausl. einiger Cap. des 5. B. Mos., Cap. 9., § 1-38. Vom Abgott d. eigenen Heiligkeit.

VII. part, Ausl. des 2. cap. Joh., § 91-142.

From the saints, especially from the holy fathers. Fathers.

XI. Theil, Predigt am Tage Allerheiligen, von Verehrung der Heiligen.

XI. Theil, 1. sermon on the day of John the Baptist, of veneration of the saints.

XI. Theil, Predigt am Tag der Geburt Mariä, vom doppelten Schaden der Verehrung der Heiligen.

XI. Part 2: Sermon on the Day of St. John the Baptist

Baptist, of the abuse and right use of the saints.

XI. Theil, Predigt am 12. Sundtage nach Trinitatis, vom fremden Verdienst und Fürbitte, § 7 ff.

Luther's writings on the saints and their intercession, what and to what extent one can think of them and whether one can rely on their intercession, which occur in his dogmatic-polemical writings, can also be looked up here.

194 53, 132,133. E. Of the ten commandments in particular. First commandment. W. X. 234-237. 195

b. From the images in the church.

*To Mr. Ludwig, Count of Stolberg, whether to abolish the pictures in the churches? )

Friday after Easter (April 25) 1522.

To the noble and well-born Lord, Lord Ludwig, Count of Stolberg 2c., > my gracious lord and patron.

JEsus!

Grace and peace from God, amen! and my servants before. Gracious Lord, Philip has requested of me E. G. G. about the trade of the pictures, which E. G. reported to him in writing. And although E. G. can sufficiently gather my opinion from my booklet, I have nevertheless complied with his request and E. G.'s wishes. G. for his service, I have also sent him my handwriting. E. G. truly believes that I do not like the clumsy way with the pictures. And even if it were even worse, such a way of doing away with them would not be suitable in any way. If one finds those who abuse wine and bread, gold and silver, and have them for idols, as Paul says in Romans 16:8: Quorum Deus venter est (i.e., "Whose God is the belly"), should all bellies, gold and wine be destroyed and desecrated? so should the sun, moon and stars be torn from heaven, for they are forbidden in Scripture to be worshipped more severely than any other; nor should any authority, nor father nor mother, be allowed to live, for they are honored with genuflection, as if they were God Himself, and often even more than God Himself.

who fears or loves them, but God Himself. Truly, the true service of God lies in trust and love.

(2) It is true, I wish they were out of the church; not for the sake of worship, for I fear that one worships the saints themselves more than the images; but only for the sake of false confidence, that one thinks to do God a good work and service in it, and lays wood and stones in vain, which one should turn to one's neighbor's need.

(3) But, in sum, with preaching one should overthrow and break such and all other unbeliefs, so that first the hearts would be drawn away by the pure gospel; then the outward thing would fall from itself, because no one holds it. But if the hearts still cling to it with ignorance of the danger, they cannot be torn apart; the hearts are also torn apart with it. We are Christians, alas! with image-breaking, meat-eating and other outward things, but faith and love, where the power lies, do not want to come forth anywhere. May God graciously accept my letter for this time, for I am quite willing to serve God. God let E. G. be in command of His mercy. Given at Wittenberg on the Friday after Easter, 1522.

E. G. Diener,

Martinus Luther.

Several interpretations of this can be found in:

III. part, interpretations on the 5th book of Moses, 7th cap, § 3-14.

III. part, interpretation of some chapters of the 5th B. Mosis, 7th Cap., § 114-120. Of the iconoclasts and images.

*) What Luther wrote against Carlstadt's, the new prophets' and Thomä Münzer's iconoclasm can be found in his historical writings under the heading of Luther's dealings with Carlstadt and his ^sssolis (followers).

196 E.56,70.71.SS. 107: On the performance of papal ceremonies. W.x,236-239. 197

6. the performance of papal ceremonies.

To Christoph Jörger, Concerns whether a Christian who is reported to divine teaching may be at idolatrous worship without violation of his conscience?

December 31, 1543.

1. grace and peace in the Lord. Strict, honorable, dear Lord and friend! From your letter to Magister Georg Major and me, I have heard how much you complain that you, as a regent of N., should go to the sacrifice and all kinds of papal ceremonies, and present yourself as a true pope in outward appearances, and yet in your heart feel much different, even contrary; especially because through such examples the one part is strengthened and the other is annoyed or weakened, on which you desire report and consolation from me 2c.

First, because your conscience is troubled by this, you can find no better counsel, master, or doctor than your own conscience. Why would you want to live in such a way that your conscience should bite and punish you without ceasing and leave you no peace? Would that be the right, as it was called in the old days, the outer castle of hell. Therefore, if your conscience is restless or uncertain in this matter, try as much as you can to get out of this restlessness, which strives against the faith that should make a firm and sure conscience, the sooner the better, and stay at home, as before, singing the word. For

If you should go with others publicly in procession, to sacrifice at mass, and the like, if your conscience murmurs against it, after you have known the truth; this would be as much as to deny the truth, as St. Paul says, Rom. 14: "He that goeth against his conscience is condemned"; or, as his words further read: "Whatsoever is not of faith is sin. These and more, I think, you will have well learned and sufficiently understood from the Scriptures and other books that rightly instruct the conscience.

Your Lord N. is not God's servant in such matters; therefore, although everyone owes him obedience in temporal matters, he cannot be obeyed in spiritual matters concerning eternal life, as he cannot give eternal life and has no command to master in his temporal regiment that which is spiritual and concerns eternal bliss. Therefore, he should divest himself of all things and be himself a disciple and subject of God's word, like all creatures, angelic and human. Hereby commanded to the dear God. Amen. Monday after Christ Day, 1543, Mart. Luther, D.

Meaning, whether a Christian with a good conscience could be at a papal bishop's coronation?

September 19, 1535.

Grace and peace. Strict, dear Lord and friend! Your writing, addressed to me for the coronation in Merseburg, I instruct you in your own conscience, which feels best what is right and wrong, and no man, says St. Paul, knows what is in man without the spirit that is in him.

Therefore, if I cannot know the state of your minds, I can advise nothing; you

You must advise yourselves. For as much as one should outwardly counsel one another, I have written enough of all things and publicly stated them. With this I have done my part. Above this I cannot burden myself with other people's sins, especially those that are secret. I hereby command God. Sunday after Crucis (i.e. Exaltation of the Cross) in the year 1535.

198 E. 1.162.163. B. Of the ten commandments in particular. First commandment. W.x, 239-241. 199

5. of true worship.

a. In general.

I. Part, I. B. Mos. 4. cap., § 300-312.

III. part, Excerpt of some chapters of the 5th book of Moses, 5th chapter, § 4-48, of the true and false God.

XIIIa&b. Theil, 1. sermon on 15 Sonnt, n.

Trinitatis, § 5-21, Treatise on True Worship and Against Mammon Worship.

b. From the fear of God.

Sermon on the fear of God.

Held in 1516 on the second holy day of Christmas. Christmas Day.

He who fears the Lord will do good, and he who clings to righteousness will grasp it, and it will meet him as an honorable mother. Sirach 15, 1. 2. (according to the Vulgate).

1. Some people fear God merely for God's sake; these make every effort to do good and carefully avoid evil. Others fear God both for the sake of God and for the sake of punishment; their good is not so good and perfect. Still others fear God merely for the sake of the punishment He has threatened the transgressors with; and these only do something good outwardly for the sake of appearances. The first are to be considered children; the others are in the middle and are neither children nor servants; the latter are only servants. The former are perfect; the latter are in progress; the latter are only beginners in the fear of God. The first kind of fear is called a childlike, holy, eternal fear, from Ps. 19:10; the other a beginning and mixed fear; but the third a servile and forced fear. The first fear chastises and makes the heart chaste; the other does this partly in the body and partly in the heart; but the third does it only in the body. The first leaves no sin, the second some sin, but the third all sin. For these latter love sin secretly in their heart and will; through the fear of the

But they are restrained from outwardly committing the same punishment. The middle ones have partly a secret love of sin, but partly also a hatred of it, because they stand between the two kinds in the middle; the former, however, love righteousness and hate all ungodly beings.

(2) As the fear of God is, so are the works that follow. Every fear is connected with a love. But the filial fear fears and loves at the same time only one and the same object, namely the unified God. In the second, beginning kind, one is divided, as it were, between fear and love; sometimes one fears God out of pure reverence and also loves him out of pure love because of himself; sometimes, however, one fears him only out of fear of punishment and loves him merely because of his proven good deeds. The third kind of fear, finally, is distributed among different objects in a very bad and unfortunate way; for it loves something other than God, and therefore it also fears God by showing him a fear that is without love, but to the creature a love that is without fear. Just as an adulteress fears her husband and loves the adulterer, and thus completely separates the fear and love that she owes both together to her husband, and which are both a chaste love.

200 E.i,i63.i64. Sermon on the fear of God. W.x,241-244. 201

The same is true for a spouse. Therefore it is said of Cain, Genesis 4:7, according to the old translation, that he did not sacrifice unjustly, but that he divided unjustly, because he should not have divided at all. Thus, the more one breaks away from the separation of love and fear and seeks to unite both together in God, the better the resulting works will be. For when fear and love are united with each other, they make a new man; but when they remain separated from each other, the old man also remains in his dominion. But those who begin to unite fear and love stand in the middle between the old and the new man, i.e. they are in the process of progress from bondage to freedom, from the letter to the spirit, from death to life, from Moses to Christ.

(3) Now we must also consider who is the one who is attached to righteousness. This "being attached" means in the true sense of the word a close and undivided adherence to one another, an uninterrupted succession; that is why in geography the earth is also called the continent, i.e., that which is attached to one another, because it is not separated by any sea, but one part is always attached to the other without interruption. And in the most literal sense, that is called contiguous or coherent whose parts are directly and exactly joined to one another, which the philosophers use to call partes communicantes in continuo (i.e., "the parts joined in uninterrupted connection"), namely, that which hangs together in a common third. In this way it is also said here: He who clings to righteousness, that is, unites himself with it in such a way and constantly clings to it that he becomes, as it were, one with it, until he is devoted to it with all his soul and embraces it warmly. But this cannot happen without love, because to cling to righteousness, i.e. to love righteousness, is as much as to detest unrighteousness. In this way both embrace and cling to each other, which is a sign of the love that prevails between them. The righteous

Therefore, this holiness can be grasped by no one but the one who is a devoted, constant and persistent lover of it. This holy perseverance arises from the love and fear of God, for then one seeks first the kingdom of God and His righteousness.

4 This one will now go to meet him as an honorable mother. And he will seize her, it is said, i.e. he will find her and obtain her and she will be his. He will not strive for her in vain if his love is persistent. Yes, she will even go to meet him herself and will love him just as persistently again and return his embraces, as it is said elsewhere: "I love those who love me", Proverbs 8:17. She will cling to him who clings to her; she will go to meet him who comes to her; she will offer herself to him who desires to seek her. These words are meant to indicate how easy it is to attain righteousness, if only the first difficulties to a holy life are overcome.

(5) All beginnings are difficult, but once the beginning is made, everything else becomes easier and comes as it were of its own accord. Just as, when something is to be set in motion, the impetus requires the most strength, but in the midst of the motion the thing runs by itself, so also he who begins to fight against his evil desires finds much work in the beginning, but in time the overcoming becomes easier and easier for him. That is why the prophet says: "Turn to me, and I will turn to you. Mal. 3, 7; as if he wanted to say: Seek me, and I will also go to meet you; just as that father hurried to meet his prodigal son when he set out to meet him, Luc. 15, 20.

(6) These sayings are therefore not to be understood of the first grace alone, but of both graces. The first grace causes man to make up his mind to turn to God, and of this it is said: "Turn to me. But the other grace makes man perfect in God, and of this it is said, "I will turn to you." I say this because such sayings, and some others like them

202 E. 1,164; 111. 112. 8. Of the ten commandments in particular. First commandment. W. X, 244,245. 203

are equal to some, make much work in their minds; for they deal with the increasing grace, but they understand the same from the beginning grace.

7 She will receive him as an honorable mother like her son, it is said; and as an honorable one, because unrighteousness is also a mother of sons of unrighteousness, but a very shameful mother. But this mother is full of honor and glory; and he who has obtained her as a mother will not be disgraced for eternity.

She is that hen Christ who spreads her wings to cover as her children those who take refuge in him. This righteousness could not have been presented to us in a more charming way than under the image of maternal love, which there can be nothing sweeter than, and moreover, the love of such an honorable mother. With the mother all dear children seek refuge,. In the same way, all downcast and timid consciences seek refuge in the righteousness of Christ.

Several interpretations of the fear of God can be found in:

XII. Theil, Predigt am Tag St. Johannis, von der Furcht des HErrn.

XII. Theil, Predigt am St. Johannistage, Vermahnung zur Furcht GOttes.

c. From the love of God.

IX. Theil, sermon from the 1st epistle St. John 4, 16-21, about love.

d. From trust in God.

Sermon on trust in God

according to the instructions of the first bid.

Held on the day of St. Lawrence, 1516.

Unless the grain of wheat falls into the ground and dies, it remains alone; but if it dies, it bears much fruit. Joh. 12, 24.

1 The apostle distinguishes, Rom. 12, 7. 8. between two kinds of business of the preachers, namely teaching and exhorting, planting and watering, the foundation and the building up on this foundation. The former happens when the unknown truths are revealed and presented, but the latter happens when the already known truths are inculcated and the practice of them is urged. And so we have to keep it also with every holy commandment of God in detail. I have therefore taught in the foregoing, which

The true meaning of this commandment is how to live up to it or how to go against it. But now there is also a need for exhortation and warning, so that we will no longer act against it.

2. "You shall have no other gods besides me"; so says and commands God; that is, with pure faith, with firm hope, with uncolored love, we are to rely on God alone, to base ourselves on Him and to esteem Him so highly that without Him we feel completely abandoned and unhappy; He alone must be our only good, in which we have a taste, which we seek, which we expect and for which we long. It must go with us in such a way as Ps.

204 E. 1,112.113. Sermon on trust in God. W. X, 245-248. 205

42, 2. 3. It is written: "As the deer cries for fresh water, so my soul, O God, cries for you; my soul thirsts for God, for the living God. When shall I come to behold the face of GOD?" O! a blessed, holy soul, highly esteemed in God's eyes, who is so pleased with God, who seeks Him so that she considers everything she sees, hears and feels to be tribulation and misery without God; that she can say with truth, v. 4: "My tears are my food day and night, because they say to me daily, Where is your God?" That one can say this with truth even in the days of temporal prosperity is an extraordinary grace from God; for to use such language in the time of tribulation is not such a great thing.

From this it follows that the smaller the characteristics of these feelings in the heart, the more distant man must consider himself from the fulfillment of this commandment. For the more wonderful and strange something appears to us, the further it seems to be from us. The reason for this lies in the conclusion: To whom God is something, other things cannot possibly be something; but to whom, on the contrary, other things are something, he cannot possibly think anything of God. Thus we find it in the case of the bride in the Song of Songs, when she had sought God everywhere; for she could not find Him even among the guards, that is, among the prelates and rulers of the church, until she passed before them also. It is so impossible to love anything besides God that one must feel indifference, even aversion, for His sake, even against learned and holy men. But to whom God is nothing, in his eyes even a tree leaf is something. For such a reason, St. Lawrence did not shy away from fire, nor did he consider the whole world to be something. If those who seek only God have reason to sigh, how can one weep enough for those who, like us, feel nothing of this state of mind, who do not even know their own misery, who do not know that they seek their bliss in something other than God, and who look to

trust in completely different things, who laugh and are cheerful in such things, about which others mourn and weep. O what a strange difference! That which makes those joyful makes these sad and troubles and worries them, whether it is one and the same.

(4) But let us continue our exhortation and both instruct the ignorant and present to them the reasons that should move them to trust in God. First of all, the distinction that God has bestowed upon us by bestowing upon us our nature and essence should be enough to awaken our hearts to trust in God. For if we believe that He created us, that He protects and sustains us, and that everything He created must serve for our good; if, I say, we believe that this is true, as it certainly is, how is it possible that we should not have a good heart toward Him? How can man be angry and impatient when GOD takes away one of them from him? He has given you five senses; how? if you lose one of them, will you then run elsewhere than to God? or will you not rather say: He has made me, I am His with all that I have? Job was armed with this attitude when he said at the loss of all his earthly goods, Cap. 1, 21: "The LORD gave, the LORD hath taken away." Which is also stated in 46. cap. V. 4. 5. of the prophet Isaiah, where it says: "I will carry you to old age and until you turn gray; I have made you, I will lift you, carry you and heal you. To whom will you compare me?" as if to say, "Do you think that I am a dead idol, that you will not trust me? But look now at the Christians who pray and confess: I believe in an almighty God, who is able to do everything, who has made everything and still does. When they meet with something adverse, that they lose their goods, beauty, a member of the body or temporal honor, they immediately say, "The devil has done that," and then take refuge, sometimes in men, sometimes in the help of the devil. If one asks these people: Do you believe in

2062-1> in- B. Of the ten commandments in particular. First commandment. W. x, 243-250. 207

an almighty God? they immediately answer: Yes, we believe it. If one asks further: Why do you not accept these coincidences as from God? What else can they answer than that their claim to believe was a false one, and that they admit their foolishness?

5 Therefore, the first reason for trusting in God is that we have received all things from God, so that we may learn to place our trust and hope in God, since He who has given us so much can and will give us much more. But God often plays with us as a father plays with his little child, taking away from him what he has given him, in order to put the child's attitude to the test and to stimulate his desire for the gift anew, for he has given it in order to inspire confidence in him; he takes it away again in order to put the confidence to the test. If the child gladly gives it back, it arouses all the greater affection in the father through such childlike confidence. But if he does not want to give back what he has given, but cries and screams, he provokes the father to anger and has the rod as his reward. This is what God does with all visible goods of this life, even with the life itself, which he has given us; for he has given everything so that we should trust in him, but he also takes everything away again, at least in death, so that he may put such trust to the test. Here the unbelieving transgressors of this commandment come to nothing, as Paul, 1 Cor. 1, 21, testifies with the words: "Because the world through its wisdom has not known God in His wisdom, it has pleased God through a foolish preaching to make blessed those who believe." So also, because the world did not recognize God in His goodness from the benefits and goods of God, it pleased Him to make blessed those who believe in Him through evil and the deprivation of goods and benefits.

(6) From this every ignorant man, even every scholar, shall learn to see how much God has given him that which he has denied to so many others, and shall therefore

ask: Why did God give it to me? Then he will certainly find enough reasons to trust in God. This should happen especially on our feast days. For this is why feast days are celebrated, so that we may remember them: Behold! God has given you healthy senses, a body fit for work, faithful parents, sufficient possessions, temporal peace, the fruits of the earth, the services of animals, the kindness of men, healthy air and weather, day and night, along with all that you see; be ashamed now that you have never praised, loved and acknowledged Him for this; indeed, that you have loved all this more than Him and have not learned to put it aside for His sake. This means keeping the holiday in the spirit, namely praying, praising and giving thanks, which is not done with the mouth only, or with musical instruments, or with other outward signs and postures, but it must take place in the depths of the heart.

(7) To such motives belong, on the other hand, spiritual good deeds, which actually belong to the first category, although they cannot be seen with the eyes, as there are understanding, science, arts, spiritual abilities, which are to be esteemed all the more highly, since one finds so many ignorant, clumsy, silly and useless people; then also all kinds of virtues, a good name for the promotion of a quiet, safe and happy life; as well as honor, favor, dignity and favored position.

Third, there are many testimonies in the Scriptures that promise two other things, merit and reward. The first is Jer. 17:5, which reads: "Cursed is the man that trusteth not in the LORD, but holdeth flesh for his arm, and turneth away his heart from the LORD: but blessed is he that trusteth in the LORD, and whose confidence is in the LORD." Another saying is found in the same prophet, Cap. 39, 17. 18. where it is said to the Moor Abimelech: "Because you have put your trust in me, I will save you and help your soul." The third saying is in the 125th Psalm: "He who hopes in the Lord shall not fall, but shall be saved.

208 E. 1,114-116. Sermon on trust in God. W. X, 2SO-2W. 209

will remain forever like Mount Zion. On the other hand, it is written about King Saul that he died in his sins because he did not put his hope in the Lord, the God of Israel. But Susanna trusted in the Lord, therefore she was not forsaken. So also throughout the 91st Psalm runs the thought: "He has trusted in me, therefore I will save him"; and Ps. 115, 9: "The house of Israel has hoped in the Lord; he is their helper and protector." Likewise Ps. 37:5: "Hope in the LORD; he will do it well." Finally Sirach. 2, 11.: "Know that no one has ever been forsaken and come to shame who has put his hope in GOD; for who has remained in his commandments and ever been forsaken? or who has called upon him whom he would have spurned?"

9. In addition, there are the benefits of His patience and longsuffering, Rom. 2, 4. Each one of us only looks back at his own past life, from how many dangers, misfortunes and deaths he has been saved, in which others have perished; how many times God has taken care of himself, even in great sins, to show how inclined he is to repay good for evil; then he will truly have to marvel at God's mercy.

Fifth, which coincides with the third point, consider how often riches, honor and pleasures have left those who sought their purpose and happiness in them. They have become disgraceful, for God has despised them. But if we had all this only from hearsay and did not know it from our own experience, our ignorance would not be so punishable. This has to be considered especially during the feast days.

11. Sixth, we must consider above all things that God Himself gave us His Son as the author and example of our faith.

He gave us Christ his Son as a model and helper, because he wants to draw us to himself and to establish our hearts in trust in him. For this very reason, that he might draw us to himself and establish our hearts in trust in him, he has given us Christ, his Son, as a model and example, and even as a helper, for Christ's word and sacraments give us the support of his grace, but his life gives us instruction and an example of how we should believe and trust in God. In this way, everything we find in Christ benefits us in two ways, namely through his sacraments and through his example, as Augustine writes in the third book of the Trinity: "It is a sacrament that Christ was bound for us, so that we who are bound may be eternally freed; but his example shows us how we are to be bound either by other men or by ourselves with bonds of repentance in the old man. Through the sacrament he justifies the inner man and renews him; but through the example he points to the outer man and shows us the old. Thus it is also a sacrament of Christ that he wanted to be without all trust and completely stripped of human help, even abandoned by God himself, so that we would not be without faith and trust, abandoned by God and desolate; but by his example we are to learn to be abandoned by the outer man and to be without hope and trust, so that we learn to place our hope in God alone. By his hope he took away our false hope and gave us a reason for a better trust, by giving us trust in God and taking away trust from the creature. We should only remember these benefits with a grateful heart, and in this way willingly hand over and sacrifice everything we possess to God, so that we may learn to trust in Him with joy forever.

Several interpretations of trusting in GOD. can be found in:

III. part, excerpt of some chapters of the 5th book of Moses, 7th chapter, § 83-113. Of mistrust, as well as of true trust in God.

IV. Theil, Ausl. der 22 ersten Ps., 5. Ps., § 170 bis 260. Von Vertrauen und Hoffnung auf GOtt.

XI. Theil, 2. sermon on the 5th Sunday, after Trin,

From faith in the provision of God and professional work.

XI. Part 1, sermon on the 5th Sunday after Trinity, on faith in temporal goods.

XII. Theil, Predigt am 3. S. n. Trin., § 28 ff.

Exhortation to faith and trust in God.

210L . Of the ten commandments in particular. Second commandment. W. x, 253-255. TO

e. From obedience to God.

I. Part, Cap. 6, § 289-298. I. Part, Cap. 19, § 162-167. I. Part, Cap. 21, § 131-136.

The other commandment.

1. the same explanation at all.

Part III, 2 B. Mos., 20. cap., § 108-143.

III. part, first interpretation of the 10 commandments, the other commandment.

2. hypocrisy and pharisaical hypocrisy.

IV. Theil, Ausleg. der 22 ersten Ps., 10. Ps., § 1-87, eine Abbildung der Gottlosen und ihrer Gottlosigkeit.

IV. Theil, Ausleg. der 22 ersten Ps., 14. Ps., eine Abbildung der Menschen, so außer der Gnade GOttes leben.

IV. Theil, Ausleg. der 22 ersten Ps., 17. Ps., § 1-99, eine Klage und Gebet der Heiligen gegen die Heuchler.

XI. Part 1: Sermon on the 11th Sunday after Trinity,

an image and example of a truly pious man and a hypocrite.

XI. Part, Sermon on the Day of Catharine, by two kinds of Christians, under the likeness of the ten virgins.

XI. Part 2, Sermon on the 11th Sunday after Trinity, about the Pharisee and the tax collector.

XIII b. Part 2, Sermon on the 11th Sunday after Trinity, on Christ's judgment of the Pharisee and tax collector.

3. of true piety and holiness.

IV. Theil, Ausl. der 22 ersten Ps., 15. Ps., § 1 bis 58, eine Abbildung der Gläubigen u. Pious.

XI. Theil, Predigt am Tage Thomä, von der wahren Frömmigkeit, die vor GOtt gilt.

XI. Theil, 2. Predigt am Sonnt, nach Ostern, von der wahren Frömmigkeit.

XII. Theil, über das Evang. am 1. Sonnt, nach Ostern, von der Frömmigkeit.

XIII b. Part, 2nd sermon on the 6th Sunday after Trinity, on true holiness in general.

XIII a. Theil, Predigt am 27. Sonnt, n. Trin., von acht Eigenschaften wahrhafter Christen.

4. from the praise of God.

IV. Theil, Ausleg. der 22 ersten Ps., 9. Ps., § 1 bis 137, ein Lob- und Danklied der Gläubigen.

XI. Theil, Predigt am Tag, da Maria zu Elisabeth ging, von dem Magnificat Mariä.

XI. Part, Sermon on the Day of the Sacrifice of Christ in the Temple, from the Song of Simeon.

XIII b. Theil, Pred. am Tag der Heimsuchung Mariä, von dem Lobgesang der Jungfrau Mariä.

XIII a. Theil, Predigt am Tage St. Johannis des Täufers, § 11 ff, von dem Lobgesang Zachariä.

XIII a&b. 3. sermon on St. Christ's Day, about the angels' master sermon and master song at the birth of Christ.

XIII b. Theil, 3 Predigten von der Geburt Christi: 2. Predigt von dem Lobgesang der Engel bei Christi Geburt.

212 Dr. Luther's exhortation 2c., together with Amsdorf's preface. W. x, 255-257. 213

5. of gratitude and ingratitude for God's gifts.

III. part, interpretation of some chapters of the 5th B. Mos., 8th chapter, § 32-43, of the ingratitude of the world against God's benefits.

XII. Theil, Predigt am 24. Sonnt, nach Trin., §41 ff., eine Ermahnung zur Danksagung gegen GOtt.

XII. Theil, Predigt am 19. Sonnt, nach Trin., ein Exempel der Dankbarkeit.

XIII" part, sermon on the 14th Sunday after Trinity, § 5 ff, on thanksgiving and ingratitude for God's gifts.

XIII b. Part 2, Sermon on the 13th Sunday after Trinity, on ingratitude against God's gifts.

The third commandment.

1. the same statement at all.

III. part, 2. b. Mos., 20. cap., § 144-171.

III. part, first interpretation of the 10 commandments, the third commandment.

2. sanctification of the Sabbath.

I. Part, 2nd Cap., § 15-24.

XII. Some more of Luther's sermons: Sermon on the 17th Sunday after Trinity, from Christ's Disputation on the Sabbath.

XIIIa&b. Theil, 1. sermon on the 17th Sunday, after Trin, from the Sabbath and divine service.

XIII b. Part, 2nd sermon on the 17th Sunday after Trinity, from the Sabbath.

3. from contempt of divine word.

Dr. Luther's Exhortation, Warning, and Reminder,

together with Nic. von Amsdorf's short preface.

From the year 1522.

Nicolaus von Amsdorf, to all pious Christians God's grace, spirit and strength against the devil and his scales, Amen.

I. We consider that it is not necessary to make a preface for each part of Doctor Luther's books, because if one should be made, it would have to rhyme with the books of each tomos (volume) and say something about them and their author; this requires a great spirit, which I do not feel nor find with me, who could do enough for this matter and speak of it with dignity; for it is once decided that no foreign matter should be included in these tomos (volumes).

shall be brought. Therefore, we will leave it at the preface of the first volume, especially since Luther's books praise themselves and their author in advance, as one is wont to say: "The work praises its master. Sir. 1, 10.

(2) Nevertheless, instead of a preface, let us put this following exhortation, warning, and reminder, which the holy man of God, Martin Luther, made and made himself during his life, very useful and comforting to all Christians, but frightening to the world to read.

214 64.262-265. B. Of the ten commandments in particular. Third commandment. W. X, 256-258. 215

Luther's exhortation, warning and reminder.

(1) The ingratitude of the world is so overwhelmingly great and becomes greater day by day that, if the last day does not come, we will have to worry, yes, not worry, but certainly prophesy and wait for the terrible, horrible plague and wrath of God, so that he will draw his light to himself again and let darkness come over everything. And such a plague is already affecting many, because almost the whole multitude has lost God's word in their hearts and despises it so miserably; on the other hand, they cling to the idol Mammon with such diligence and run after him, as if everyone wanted to snatch all the world's goods for himself, that one can see how the dear word alone still shines a little on the preaching chair through the bodily voice, even though the same preaching chairs are also few.

Because we see and grasp how the divine word is already extinguished in the hearts, it is a small matter that it should also be extinguished on the preaching platform; for he who does not have a heart for it will not long have ears or a mouth for it. But if the preaching stand never shines, then the world has what it should have and deserves; namely, that it, abandoned and rejected by God, is given into the power of the devil, who leads it from one error into another, fills it with all kinds of lies, idolatry, heresy, then chases and drives it to rebellion, war, murder, avarice, summa, to all vice and vice, as Christ says, Luc. 11, 26, that the cast out devil with seven spirits, which are worse than he is, takes over and possesses his former house.

I say that we must not worry about this alone, but we must be as sure of it as God lives, because we can already see the beginning of such misfortune before our eyes, and all the heirs of the great multitude are already in it. This is called "Sodoma and Gomorrah sunk with fire and brimstone", Gen. 19, 24. that is "the world drowned with the flood", Gen. 7, 21. that is "Jerusalem destroyed, so that not one stone house remains after another", Luc. 19, 44,

And there is no hope nor counsel to excuse or turn it away, except it be in the last day. For no one wants to hear it or believe it, and even if one sings and says it, it is a mockery. O right, right! Let God punish you, you desperate world, for your ingratitude and contempt of the divine word, so that you will not be worthy to believe your future punishment, which is announced to you so vehemently, but rather be sunk into the abyss with Sodom and Gomorrah before you can realize it.

4 Isaiah, Cap. 6, v. 9, also proclaimed this: "Go and blind this people's eyes and stop up their ears, so that they become blind and deaf and can neither see nor hear, and make their hearts fat," that is, careless, sure, ungrateful, so that they become mad and neither understand nor realize anything, so that they do not convert, and I must help them.

5, This text comes and goes with violence to the ungrateful people of the world. There is no seeing, nor hearing, nor doubting, nor correcting, nor converting, therefore the last will certainly have to be found, that he will leave them and not help them; that is terrible and horrible. But what can we do about it? We must let it go and come as it goes and comes; for though we complain of being torn and sick because of it, the world asks nothing about it; it goes on as it is mad and foolish and possessed with all devils.

(6) Go also, thou noble tender fruit, and find that which thou seekest, and wilt not lack, nor have otherwise; we are easily parted; we cannot hold thee, if thou wilt be displeased, we sing with the angels over Babylon, We have long healed Babylon, but there is no healing; therefore we let her go, and depart.

7 But because we must wait for such a plague or the last day, and still have the light for a little while, as Christ says, let us who love the light walk in the same light.

216 E. 64, 26S. Exhortation, warning and reminder of Luther. W. X, 2S8,259. 217

long as we have it, so that we may be found children of the light, and when the hour comes that our Sodom and Gomorrah must perish with brimstone and fire, we may be preserved and saved with the pious lot. "For God knows well," says St. Peter, 2 Ep. 2, ö. ff., "how to save the pious when He punishes the unbelieving world."

(8) Therefore, let us always continue to teach and exhort one another to faith and good works, and to keep the good light among the evil, perverse generation, as the lamps and the stars of light (2c), and also to act as if we did not see or know the hostile, ungrateful despisers.

Another interpretation of this can be found in:

XlII^a & b.^ Part, 1st Sermon on Sunday. Judica, on contempt for the divine word.

4. hearing the divine word.

XII. Part, Sermon on Sunday. Sexagesimä, of four kinds of the listeners of divine word.

XlIIa ^& b^. Part, Sermon on Sunday. Sexagesimä, von den viererlei Schülern des Worts.

5. from the attitude of the divine word.

XI. Theil, Predigt am Sönnt. Sexagesimä, from I XIII" part, sermon on Sonnt. Judica, to the disciples of the divine word. § 15 ff., on the love and attitude of the divine word. Word.

XI. Part, Sermon on Sönnt. Sexagesimä, by the disciples of the divine word.

XIII^a & b.^ Part, Sermon on Sunday. Judica, § 15 ff, on the love and attitude of the divine word. Word.

6. from the Word of God and the Holy Scriptures.

I. Part, 13th Cap., § 117-141.

IV. Theil, Kurze Ausl. der 25 ersten Ps., § 1-13, von d. Worte GOttes, dessen Feinen u. Liebhabern.

V. Theil, Interpretation of the 119th Psalm.

XII. Theil, Predigt am Ostermontag Nachm., von der heiligen Schrift und dem Wort GOttes.

XII. Theil, 3. Predigt am Ostermontag, von der heiligen Schrift und dem Wort GOttes.

XII. Theil, Predigt am Tag der Auferstehung des HErrn, von der heiligen Schrift.

XII. Theil, Predigt am 20. Sonnt, nach Trin., ein Bild des Worts GOttes.

XIII^a.^ Theil, Predigt am 5. Sonnt, nach Trin., von dem Wort GOttes.

XIII^b^ Theil, 3. Predigt am 5. Sonnt, nach Trin., eine Abhandlung vom Wort GOttes.

7. the power and fruit of the Word of God.

XI. Part, Sermon on Sunday. Sexagesimä, von der Frucht des Wortes GOttes.

XI. Theil, Predigt am 2. Christtage, von den

Fruits and marks of the power of the Word of God.

Xiii ^a & b.^ Part, Sermon on Sund. Serages.

218 ve 1.87.88. B. Of the ten commandments in particular. Third commandment. W. X, 260-262. 219

8. how to read and contemplate the sacred Scriptures with benefit.

Letter to Georg Spalatin on how to study the Scriptures.

Grace and peace to his most sincere disciple and brother in the truth > of Christ, Georg Spalatin.

My dear Spalatin, up to now you have asked me for a number of things that were within my means or that I had dared to do. But now you are asking me to give you instructions on how you should study the holy scriptures, so you are asking for a thing that is far beyond my ability, because I myself cannot find anyone anywhere to guide me in this important matter. For here one is of one mind and another of another, even the cleverest and most learned. You have Erasmus, who writes publicly that St. Jerome is such a teacher of the church that he alone wants to have him regarded as such. If I were to oppose this with St. Augustine, someone would say that I do not judge correctly and would be suspicious, because I am of his order, and Erasmus' opinion has long since been accepted and is on the day when he says: "It is a great impertinence if someone wants to compare Augustine with Jerome. Others have other opinions. And I, after my poverty and after my poor sense, would not like to pass a definite judgment among such great judges. As far as Erasmus is concerned, I always praise him highly, and defend him against those who do not know the liberal arts either out of malice aforethought or out of laziness, and take care with all diligence that I do not break out with things in which I do not agree with him, lest I make him even more hated by his adversaries with my speeches. Although there is much in Erasmus that, as I see it, is quite foreign to the knowledge of Christ, namely, that I should speak as a theologian, not as a linguist; otherwise it is certain that Jerome himself, whom Erasmus

with such high praise, if he should live, would have seen nothing more learned and spiritual than Erasmus' writings. But know that if you were to divulge this judgment of mine about Erasmus to another, you would severely violate the rights of friendship. I do not tell you this without reason; for there are many, as you know, who are bent on seizing every opportunity to cast suspicion on the fine sciences. Therefore, keep secret what I have said here; indeed, do not believe me until you have convinced yourself by reading it.

But since you insist that I should write how I conduct my studies in Scripture, I will not conceal anything from you, as my dear friend; but in such a way that you do not necessarily follow me, but only receive it with judgment.

(3) First of all, it is certain that the holy Scriptures cannot be comprehended by any man's diligence and understanding, therefore the first business must be to begin with prayer, that is, to ask, if it is pleasing to God, that you may perform something in His honor, putting aside your own and all men's honor, that He may graciously bestow upon you the right understanding of His holy Word. For there is no one who is a master of the Scriptures, except God Himself, who gave the Word, as Christ says, John 6:45: "They shall all be taught of God." Therefore, you should completely give up on your studies and acumen and trust only in God and the influence of the Holy Spirit: believe one who has experienced it.

(4) Now, when you have made up your mind that you will thus despair in humility, you shall read the Biblia from beginning to end, that you may first of all badly read the Histories.

220 vs i, 8s. Letter to G. Spalatin on how to study the Scriptures. W. x. 262-264. 221

grasp. For this, St. Jerome will help you perfectly in his epistles and interpretations. But for the knowledge of Christ and divine grace, and for the secret understanding of the spirit, I think that St. Augustine and Ambrose should rather help you, especially because St. Jerome keeps it too much with Origen and leads so much allegorical interpretation.

Here you may now, if you like my way, make the beginning of St. Augustine's book "vom Geist und Buchstaben", which our Carlstadt, a man of incomparable diligence, has now interpreted and put into print with beautiful explanations. After that you can read Augustine's book against Julian; item, against the two epistles of the Pelagians. Then you can also add St. Ambrose's writing on the vocation of all pagans, even if this is so far from the

The rest I will report to you at another time, when I have found your approval in the present one. The rest I will report to you at another time, when I have found your approval in the present. Forgive me my boldness that I speak my opinion in such an important matter and go further in it than these great people.

Finally, I am sending you Erasmus' letter of protection; however, I must painfully regret that such a fire has broken out among these princes of science. Erasmus has by far the upper hand in this and uses a more adroit language, but also a sharper one, although he takes care to maintain the friendship. Farewell, my Spalatin. From our monastery, on the day of St. Prisce (January 18) 1518.

Several interpretations of this can be found in:

IV. Theil, Auslegung der 22 ersten Psalmen, kurze Einleitung, wie der Psalter nützlich zu lesen sei.

Part VII, Interpretation of the Gospel of John, Sermon

about the saying Joh. 5, 39. 2c.: "Search the Scriptures".

XI. Part, Sermon on the 1st Sunday after Epiphany,

§ 26 ff., on the doctrine of where to look for Christ.

9. of the outward worship.

Of the order of worship in the church.

(1) The worship service, which is now practiced everywhere, has a Christian, refined origin, just as the ministry of preaching. But as the ministry of preaching is corrupted by spiritual tyrants, so also the worship of God is corrupted by hypocrites. Just as we do not abolish the ministry of preaching, but desire to restore it to its proper state, so it is not our opinion to abolish the worship of God, but to restore it to its proper state.

Three great abuses have fallen into the worship of God. The first, that one has kept silent about God's word and has been alone in the

read and sung in the churches; that is the worst abuse. The other, since God's word has been silent, so many unchristian fables and lies have come in, both in legends, songs and sermons, that it is horrible to see. The third, that such worship was done as a work to acquire God's grace and blessedness. Then the faith perished, and everyone gave to churches and foundations, wanted to become priests, monks and nuns.

3. Now, to put an end to these abuses, it is first of all necessary to know that the Christian community

222 E. 22,1S3-15S. B. Of the ten commandments in particular. ' Third commandment. W. X, 264,265. 223

The church shall never meet together unless the Word of God is preached and prayed there, even for a short time; as Ps. 102:23 says: "When the kings and the people come together to serve God, they shall proclaim God's name and praise. And Paul, 1 Cor. 14:31, says, "that in the church they should prophesy, teach, and exhort." Therefore, where the Word of God is not preached, it is better not to sing or read or meet together.

4 Now this is how it was done among the Christians in the time of the apostles, and this is how it should still be done, that one should meet daily in the morning for an hour, early at four or five, and read there, be it disciples or priests, or whoever it may be, just as one still conducts the lection in the matins (matutiunum, early service). This should be done by one or two, or one around the other, or one choir around the other, as it pleases best.

5 Then the preacher, or the one who is commanded to preach, should come forward and expound a portion of the same lesson, so that the others may all understand, learn, and be admonished. The first work is called by Paul, 1 Cor. 14:26, "speaking with tongues"; the other, "expounding or prophesying," and speaking with the sense or understanding. And where this is not done, the church of the lection is not improved; as has happened in monasteries and convents, where they have only blown up the walls.

(6) This lesson is to be from the Old Testament, namely, that one should take a book before him and read a chapter or two or half a chapter until it is finished, then take another, and so on, until the whole Bible is read; and if one does not understand it, that one should pass on and honor God; so that by daily study of the Scriptures Christians may become understanding, proficient and knowledgeable in the Scriptures. For that is why fine Christians, virgins and martyrs were made in the past, and probably still should be.

When the lecture and interpretation has lasted half an hour or more, one should then thank God in general, praise Him and ask for the fruit of the Word. 2c. For this purpose, one should use the Psalms and some of the

good responsories*), antiphons**); in short, so that everything is done in an hour, or as long as they want. For it is not necessary to overburden the souls, so that they do not become tired and weary, as in the past in monasteries and foundations they have burdened themselves with donkey work.

8 The same again in the evening at six or five. And here again one book after the other should be taken from the Old Testament, namely the prophets, as in the morning Moses and the histories. But because the New Testament is also a book, I leave the Old Testament to the morning and the New Testament to the evening, or again, and read, interpret, praise, sing and pray in the same way as in the morning, also for one hour. For it is all for the sake of God's word that the-

*Responsories were verses from the Scriptures that were related to the day in question, and which served as a response of the whole congregation to the verses sung by the singers or individuals, e.g. on Easter: V (some): The angel of the Lord came down from heaven, came and rolled away the stone from the door and sat on it. Rx (the congregation): And he said unto the women, Be not dismayed: ye seek Jesus of Nazareth crucified: he is risen, and is not here. Behold the place where they laid him. V (some): And they entered into the sepulcher, and saw a young man sitting on the right hand, having on a long white garment; and they were astonished. Rx (the church): But he said to them: Be not astonished 2c. - Such responsories were already common in the Old Testament. Miriam sang to the women; the Levites sang in the temple service while the people responded 2c. D. Red.

**Antiphons (i.e. counter-strophes) were such alternating songs, which were always sung with the psalms, and in the old church were repeated by the congregation after each psalm verse. For example, the 96th Psalm with the antiphon at Easter: the antiphon: "The Lord is risen indeed, hallelujah" was sung by the pastor and repeated by the congregation; then the singers (or some) began the Psalm: "Come, let us rejoice to the Lord, rejoice to God our Savior." Now followed the antiphons of the congregation, "For the LORD is risen indeed, hallelujah." Then the singers continued in the psalm, "Let us come before his face with thanksgiving, and with psalms let us shout for him." Antiphons from the congregation, "For the LORD is risen indeed, Hallelujah." Now followed by the singers the 3rd verse again with the same antiphon etc. - Also this antiphonal singing style originates from the temple service of the synagogue, in that already many Psalms were composed for this purpose in such a way; e.g. the 136th Psalm. The Levites began: Give thanks to the Lord, for he is kind; and the people antiphoned at each verse: and his kindness endures forever.

224 E. 22.155.156. Of order of worship in the church. W.x, 265-267. 225

The same goes on swinging and always straightens and refreshes the souls, so that they do not become lazy.

(9) If such a meeting is to be held again during the day after dinner, it is up to you.

(10) Even though the whole congregation might not be able to wait for such a daily service, the priests and students, and before them those whom one hopes to become good preachers and pastors, should do so. And that they be exhorted to do so freely, not out of compulsion or unwillingness, not for reward, temporally or eternally, but solely in honor of God and for the benefit of their neighbor.

11. On Sundays, however, such a meeting shall be held for the whole congregation, over and above the daily meeting of the small group, and there, as before, mass and vespers shall be sung. Mass and Vespers shall be sung, so that at both times one preaches to the whole congregation, in the morning the usual Gospel, in the evening the Epistle; or it shall be up to the preacher whether he also takes a book before him or two, as seems to him the most useful.

12 If anyone then wishes to receive the sacrament, let it be given to him, as all these things may well be sent one to another, according to the occasion of the time and the person.

The daily masses are to be omitted in all cases, because it is the word and not the mass that is at issue; but if some desire the sacrament apart from Sunday, then they keep the mass as devotion and time allow, because here no law or goal can be set.

The chants at Sunday masses and vespers are to be left, for they are almost good and drawn from Scripture, but they may be diminished or increased. But it shall be the duty of the priest and preacher to set the hymns and psalms daily in the morning and in the evening, so that on every morning a psalm, a fine responsory, and the chant may be sung.

or antiphons with a collecte. In the evening, after the lection and interpretation, to read and sing publicly. But the antiphons and responsories and collects, legends of the saints and of the cross are to be left quietly for a while until they are swept up, because there is a great deal of filth in them.

15 All the feasts of the saints should be removed or, if there is a good Christian legend, introduced as an example from the Sunday after the Gospel. However, I left the feast of Purificationis (of purification), Annunciationis (of the Annunciation) of Mary; Assumtionis (of the Assumption of Mary into Heaven, usually called the Assumption by the people) and Nativitatis (of the Nativity of Mary) should be left for a while, although the singing is not louder. St. John the Baptist's feast is also pure. The apostles' legend is not pure without St. Paul's, so it may be celebrated on Sundays or, if it pleases, in a special way.

(16) Other things will come to pass in time, if they come to pass. But let the sum be, that all may be done, that the word may go forth, and that it may not again be a hearing and a sounding, as it hath been hitherto. All things are better left than the word, and nothing is better wrought than the word; for that the same should go forth in momentum among Christians is indicated by all Scripture, and Christ himself also says, Luc. 10:39, 42: "One thing is needful," namely, that Mary should sit at Christ's feet and hear his word daily; this is the best part, which is to be chosen and never to be taken away. It is an eternal word, the other must all pass away, however much it gives to Martha. God help us to do this, amen.

226 E. 22,226-229. 8. of the ten commandments in particular. Third commandment. W. X, 266-270. 227

German Mass and Order of Service.

Preface by Martin Luther.

First of all, I would like to kindly ask, also for God's sake, all those who want to see or follow this order of ours in the divine service, that they do not make a necessary law out of it, nor entangle or trap anyone's conscience with it; but rather, use Christian freedom according to their liking, as, where, when, and for how long things are convenient and demanded. For we also do not let such things proceed in the opinion that we want to master anyone in this or govern them with laws; but, since the German Mass and divine service are being insisted on everywhere, and there are great complaints and annoyances about the various ways of the new Masses, that each one makes his own: Some out of good opinion, some also out of presumption, that they also bring up something new and also appear among others and are not bad masters; as then happens to Christian freedom all the time, that few of them need it other than for their own pleasure or benefit and not for God's glory and the neighbor's betterment.

2 Although it is up to each person's conscience how he needs such freedom, and no one is to be denied or forbidden it, we must nevertheless see to it that freedom is and should be the servant of love and of one's neighbor. Where it happens, then, that people are annoyed or misled by such diverse customs, we are truly obliged to retract freedom and, as much as is possible, to create and leave it, so that people may improve and not be annoyed by us. Since this outward order is of no importance to our conscience before God, and yet can be useful to our neighbor, we should strive in love, as St. Paul teaches, to be of one mind and, to the best of our ability, to be of the same manner and disposition, just as all Christians have the same baptism, the same sacrament, and no special thing is given to anyone by God.

3 However, I do not want to request herewith that those who already have their good order, or can make it better by God's grace, let it go and give way to us. For it is not my opinion that all of Germany should adopt our Wittenberg order. It has never happened before that the monasteries, convents and parishes were equal in all respects; but it would be fine if in each dominion the divine service were conducted in the same way, and the surrounding towns and villages parted equally with a city; whether those in other dominions also kept the same or did something special about it, should be free and unpunished. For in sum, we do not make such an order for the sake of those who are already Christians. For they have no need of these things, for which they live not; but they live for our sakes, who are not yet Christians, that they may make us Christians; they have their worship in the Spirit.

(4) But for the sake of those who are yet to become Christians, or who are to become stronger, such an order must be established, just as a Christian does not need baptism, the Word and the Sacrament as a Christian, for he already has everything, but as a sinner. But mostly it is for the sake of the simple and the young people, who should and must be trained and educated daily in the Scriptures and God's Word, so that they become accustomed to the Scriptures, skillful, able and knowledgeable in representing their faith and teaching others in time, and helping to increase the kingdom of Christ. For the sake of such, one must read, sing, preach, write and write poetry, and where it would be helpful and conducive to this, I would have all the bells rung and all the organs whistled and everything sounded that could sound. For this is why the papal services are so damnable, that they have made laws, works and merit out of them and thus suppressed the faith, and have not directed them to the youth.

228 E. 22,229-231. German mass and order of service. W.x, 270-272. 229

The devil does not order them in the way the ancients did, nor do they order them in the way the ancients did. This is the devil; in which way the ancients did not order nor set them.

5 There are three differences between the service and the mass. First of all, there is a Latin one, which we have let go out before and is called Formula Missae. I do not want to abolish or change this herewith; but as we have kept it with us until now, so it shall still be free to use it where and when it pleases us or causes us to do so. For in no way do I want to let the Latin language be completely eliminated from the church service; for I am all for the sake of the youth. And if I could, and the Greek and Hebrew languages were as common to us as the Latin, and had as much fine music and singing as the Latin has; then one Sunday after another we should hold mass, sing and read in all four languages, German, Latin, Greek and Hebrew.

(6) I do not think much of those who speak only one language and despise all others. For I would gladly raise up such youth and people, who even in foreign lands could be useful to Christ and speak with the people, so that we would not be like the Waldensians in Bohemia, who have so caught their faith in their own language that they cannot speak intelligibly and clearly with anyone, unless he first learns their language. But the Holy Spirit did not do this in the beginning; he did not wait until all the world came to Jerusalem and learned Hebrew, but gave all kinds of tongues for preaching, so that the apostles could speak wherever they went. I would rather follow this example; and it is also right that the youth should be trained in many languages; who knows how God will use them in time? The schools were also founded for this purpose.

(7) Secondly, the German mass and service, of which we are now speaking, are to be ordered for the sake of the simple laity. But these two ways we must thus go and let happen that they are publicly celebrated in the churches before all the people.

Among them are many who do not yet believe or are Christians, but the majority are standing and gawking so that they may also see something new, just as if we were holding services in the midst of the Turks or pagans in an open square or field. For here is not yet an orderly and certain assembly in which Christians could be governed according to the gospel, but is a public provocation to faith and Christianity.

(8) But the third way, which should have the right kind of evangelical order, should not be done so publicly in the square among all the people, but those who earnestly wanted to be Christians and confess the gospel with hand and mouth should sign their names and assemble in a house alone for prayer, reading, baptizing, receiving the sacrament and practicing other Christian works. In this order, those who are not Christian could be known, punished, corrected, expelled or put under ban according to the rule of Christ, Matt. 18:15 ff.

9 A general alms could also be given to the Christians, which they would willingly give and distribute among the poor according to the example of St. Paul, 2 Corinthians 9:1, 2, 12. Here, there would be no need for a lot of singing. Here one could also have a short, fine way with baptism and sacrament and focus everything on the word and prayer and love. Here one should have a good short catechism about faith, ten commandments and Our Father. In short, if one had the people and persons who earnestly desired to be Christians, the order and way would soon be made.

(10) But I cannot and do not yet order or establish such a church or assembly. For I do not yet have people and persons for it; so I do not see many who urge it. But if I have to do it and am urged to do it, so that my good conscience cannot prevent it, I will gladly do my part and help as best I can. However, I will leave it at the said two ways, and publicly among the people such service to practice the youth and the others to faith.

230 E. 22,231-233. B. Of the ten commandments in particular. Third commandment. W.x, 272-275. 231

I have to call and provoke, besides the sermon, to help, to encourage, until the Christians who are serious about the word find themselves and stop, so that it does not become a scandal, if I wanted to drive it out of my head. For we Germans are a wild, rough, raging people, with whom it is not easy to do anything, unless it is the greatest need.

11. well, in God's name. First of all, in the German church service, a rough, simple, simple, good catechism is necessary. Catechism is called an instruction, so that the pagans, who want to become Christians, are taught and instructed what they should believe, do, leave and know in Christianity, therefore they called the apprentices Catechumenos, who were accepted for such instruction and learned the faith before they were baptized. I do not know how to make this teaching or instruction simpler or better, because it has already been given from the beginning of Christianity and has remained until now, namely the three pieces: The ten commandments, the faith and the Lord's Prayer. In these three pieces there is, simply and briefly, almost everything that a Christian needs to know.

12 This instruction must now be done, because there is not yet a special congregation, so that it is preached in the pulpit at certain times or daily, as necessity demands, and at home, in the evening and in the morning, it is recited or read to the children and servants, if they are to be made Christians. Not only that they learn the words by heart, as has been done up to now, but ask them from piece to piece and let them answer what each of them means and how they understand it. If one cannot ask everything at once, then one piece is taken up, and the next day another. For if the parents or caretakers of the youth do not want to have this trouble with them, either by themselves or by others, no catechism will ever be prepared, unless a special congregation is set up, as has been said.

13. Namely, they should be asked, "What are you praying?" Answer: The Lord's Prayer. "What is it that you say, 'Our Father who art in heaven'?" Answer: That God is not an earthly Father, but a heavenly Father, who has given us in the

Heaven wants to make rich and blessed. What do you mean by "hallowing your name"? Answer: That we may honor and keep his name, that it be not profaned. "How then is it profaned and desecrated?" Answer: If we, who are to be his children, live wickedly, teach and believe unjustly, and so on, what God's kingdom is called, how it comes about, what God's will is called, what daily bread is called. 2c.

14 So also in faith. "How do you believe?" Answer: I believe in God the Father. Then from piece to piece, according to the time, one or two at a time. So, "what does it mean to believe in God the Father Almighty?" Answer: It means when the heart trusts in Him completely and relies on Him for all grace, favor, help and comfort, both temporally and eternally. "What does it mean to believe in Jesus Christ, his Son? Answer: It means, if the heart believes, that we would all be eternally lost, if Christ had not died for us. 2c.

(15) So also in the Ten Commandments one must ask what the first, the second, the third and other commandments mean. Such questions may be taken from our prayer booklet, in which the three parts are briefly explained, or they may be done differently, until the whole sum of the Christian mind is put into two parts, as into two little bags in the heart, which are: Faith and love.

(16) The bag of faith has two bags; in the one bag is the piece that we believe, as we are all corrupt, sinners and condemned through Adam's sin, Rom. 5:12, Ps. 51:7. In the other bag is the piece that we are all redeemed from this corrupt, sinful, condemned nature through Jesus Christ, Rom. 5:18, Jn. 3:16. 5, 18. Joh. 3, 16. The little bag of love also has two bags; in the one is the piece that we should serve and do good to everyone as Christ did to us, Rom. 13, 8. in the other is the piece that we should gladly suffer and tolerate all kinds of evil, 1 Joh. 3, 16.

(17) When a child begins to understand that he should be accustomed to bring with him from the sermon the sayings of the Scriptures, and to tell his parents when he is about to eat at table, just as in the old days it was done.

232 E. 22, 333-235. German mass and order of service. ' W. X, 275-277. 233

Latin, and then put the sayings into the sacks and bags, as one puts the pennies and dimes or florins into the pocket. As, the little bag of faith is the little golden bag; into the first bag go this saying, Rom. 5, 12.: "From one sin they are all sinners and have been condemned"; and Ps. 51, 7.: "Behold, in sins I was conceived, and in in iniquity my mother bore me." That is two Rhenish florins in the little bag. Into the other bag go the Hungarian florins, as this saying, Rom. 4:25: "Christ died for our sins, and rose again for our righteousness"; item, Jn. 1:29: "Behold, this is the Lamb of God, which bareth the sin of the world." That would be two good Hungarian florins in the bag.

18. Let the bag of love be the silver bag; into the first bag go the sayings about doing good, as Gal. 5:13: "Serve one another in love." Matth. 25, 40: "Inasmuch as ye do it unto one of the least of these, ye have done it unto me." That would be two silver pennies in the small bag. Into the other bag go this saying, Matth. 5, 11: "Blessed are you, if you are persecuted for my sake." Hebr. 12, 6: "Whom the Lord loveth he chasteneth, but chasteneth every son whom he receiveth." These are two chasteners *) in the booty.

(19) And let no man think himself too wise here, and despise such child's play. Christ, because he wanted to draw men, had to become man. If we are to raise children, we must also become children with them. If God wanted such children's play to be well practiced, in a short time one would see a great treasure of Christian people, and that rich souls would become in the Scriptures and knowledge of God, until they themselves made more of these little things, as loci communes, and fasted the whole Scripture. Otherwise, they go to the sermon every day and go away again, just as they came; for they think that nothing is worth more than the time it takes to hear the sermon.

s) As much as an angel's groschen, a thin Saxon silver coin worth about 4 marks, 15 cts, (14-, then 13-löthig), struck from 1497-1559 at Schreckensberg near Annaberg (Saxony), where the silver was found. D. Red.

no one thinks to learn or retain anything from it. Thus many a man hears preaching for three or four years, and yet does not learn that he can respond to a piece of faith; as I well experience every day. Enough is written in books, but not everything has been driven into the hearts.

From the service.

Because the greatest and most important part of all worship is to preach and teach God's word, we preach and read like this: On the holy day or Sunday, we leave the usual epistles and gospels, and have three sermons: early at five or six, we sing several psalms as at matins. After that, the epistle of the day is preached, mostly for the sake of the servants, so that they may also be cared for and hear God's word, although they could not be in other sermons. Then an Antiphon and the Te deum Iaudumus (i.e. Great God we praise you), *) or Benedictus (i.e. Praised be the Lord) **) around each other with a Our Father, Collecte and Benedicamus Domino (i.e. Let us praise the Lord!) †)

In the afternoon at Vespers, before Magnificat, the Old Testament is preached one after the other. In the afternoon, during Vespers, before the Magnificat (††), the Old Testament is preached in order, one after the other. But that we keep the Epistles and Gospels divided according to the time of the year, as before, is the reason, we know nothing special to reprove in such a way. So it is with Wittenberg at this time, that many are there who are to learn to preach in the places where such division of the epistles and gospels still goes on and perhaps remains. Because one may then deny the-

*) The beginning of a hymn or canticle attributed to Ambrose and Augustine.

D. Red.

**Thus begins the hymn of praise of Zachariah - Luc. 1, 68. to 79. D. Red.

†) Was a blessing, which the pastor sang turned to the people, to which they replied: Deo Gratias, i.e. God be thanked. D. Red.

††) The beginning of the hymn of praise of Mary by Elisabeth: Es erhebe meine Seele den HErrn 2c., Luc. 1, 46-55. which was sung towards the end of the vespers. D. Red.

234 E. 22.235-237. B. Of the ten commandments in particular. Third commandment. W. X, 277-279. 235

If we want to be of use to them and serve them without any harm to us, we let it be so; but we do not want to reproach those who take the whole books of the evangelists before them. Herewith, we consider, the layman has enough preaching and teaching; but whoever desires more, will find enough on other days.

On Monday and Tuesday morning there is a German lecture on the Ten Commandments, on faith and the Lord's Prayer, on baptism and the sacrament, so that these two days may preserve and strengthen the catechism in its proper understanding. On Wednesday morning, however, there is a German lecture; for this, the evangelist Matthew is completely ordered that the day should be his own, because he is a fine evangelist to teach for the congregation, and the good preaching of Christ, done on the mountain, describes and firmly encourages the practice of love and good work.

23. But the evangelist John, who teaches the faith in a powerful way, also has his own day, Saturday afternoon at vespers, so that we have two evangelists in daily practice. Thursday, Friday, early in the morning, have the daily weekly selections in the Epistles of the Apostles and what is more in the New Testament. Herewith are ordered lection and sermon enough to keep God's word in pregnancy, without what still are lections in the high school for the scholars.

24 For the boys and students to practice in the Bible, they must sing several psalms in Latin every day during the week before the lesson, as they have been accustomed to do until now at matins. For, as has been said, we want to keep and train the youth in the Latin language in the Bible. After the psalms, the boys read one chapter after the other, two or three, in Latin from the New Testament, after which it is long. Then another boy runs the same chapter in German, to practice it, and if someone of laymen would be there and listen. After that they go with an antiphon to the German lection. After that, they go to the German lection with an antiphon, as mentioned above. After the lection, the whole group sings a German song. After the lection, the whole congregation sings a German hymn, and then they secretly say the Lord's Prayer.

conclude with the Benedicamus Domino, as is customary.

25 Similarly, at vespers, they sing some of the vesper psalms as they were sung before, also in Latin with an antiphon, followed by a hymn, if there is one. After that they read again one after the other, two or three, in Latin from the Old Testament a whole or half chapter, after that it is long. After that, a boy reads the same chapter in German, then the Magnificat in Latin with an antiphon or hymn, then an Our Father in secret and the Collecte with the Benedicamus. This is the daily service during the week in towns where there are schools.

Of Sunday for the laity.

We leave the vestments, altar, and lights until they are all gone, or until it pleases us to change them. But whoever wants to do otherwise here, we let it happen. But in the proper mass among true Christians, the altar should not remain as it is, and the priest should always turn to the people, as no doubt Christ did in the Lord's Supper. Well, that can wait for its time.

27 But for the beginning we sing a spiritual song or a German psalm, primo Tono (i.e. in the first key)*), in the way, as follows:**)

I will praise the Lord all the days of his life.

.. . . ....... -.

Praise shall be in my mouth forever.

*) In the old church music there were eight pure keys and one mixed. D. Red.

**) Regarding the notation as well as the performance, the following should be emphasized:

1. the key determines the note k (ka) and can be placed on different lines, depending on how k is to be denoted. The key determines the note e (ut) and can also be on different lines.
2. the note symbols do not express the duration of the notes, but only the pitch, and thus have no value in themselves for the rhythm; rather, it is the text that determines the rhythm.

236German Mass and Order of Service. 237

E . -U-I

---MWW> W-1 ,-R - - - - > > > My sea shall boast of the Lord, that the people may hear and rejoice.

" "

Praise the Lord with me, and let us

§ - -' -- II

with a-an-der his-name-raise.

Iji - - ' ' '

When I sought the Lord, he answered me;

'

and rescues me from all my fear.

MM M ! WW I .r-- ' "

Those who see from him will be enlightened;

. .....

and their face will not be disgraced.

When he cried out, the Lord heard him,

and helped him out of all his needs.

.. . ......

The angel of the Lord is encamped around them,

The character of the whole chant is a sustained, modulated speaking, a speaking in tones. The character of the entire song is a sustained, modulated speech, a speech in tones.

3. the opening and closing modulations require somewhat slower movement in performance.

Since most readers cannot be presumed to know the old tonal system, those modi (keys) which require a transcription according to our present tonal system have been indicated by the abbreviation x in the notes concerned. D. Red.

I -" ' " s

so fear him; and help him 'out. Tastes

I

and see how kind the Lord is: well

7^' ' ' " ' ' ^-11-, "

the man who trusts in him. Fear

' ' - ! ' ' '

him, his holy ones, for those who fear him > " " " " have no > lack. The rich must > > and hunger, but those who seek the Lord have no lack of anything.

111 . ' ' ' - 11

a good. Come here, children, listen to me:

s ' ' . ' ' - ' '

I will teach you the fear of the Lord.

Who is he that desireth to live? and desireth to see good days? > Protect your tongue from evil, and your lips from being

' _7-1II

they do not practice deceit. Leave evil, and

I ' ' '

Do good; seek peace and pursue it.

238L . Of the ten commandments in particular. Third commandment. 239

The eyes of the Lord look upon the spirits of the people.

§ - 1

right, and his ears to their cries.

The face of the Lord is above those who are so

Doing so, that he would eradicate their memory from the land. When the > righteous " M1 "

cry, the Lord hears; and saves ">

"1 !I . . " them out of all their distress. The Lord is

l,, ,

close to those who are brokenhearted;

s^7I. " -P IZ, ", "

and helps those who have shattered minds

• ha-ben. The righteous must suffer much;

But the Lord helps him out of all this.

If!- ' ' . - . b- .

He preserves for him all his gifts, - - " ' . !I . s

that the one is not broken. The *> ! -

The wicked will be killed by misfortune; and the *) In the original this note is too little.

those who hate the righteous will be guilty.

", - " " ,

The LORD redeems the seas of his people.

- - I . ' ' ' ' '

Servants; and all who trust in him,

>1" ' ' ' ' '-. U.I III-

will not be to blame.

Then Kyrie Eleison, also in the same tone three times, not nine, as follows:

itz -1^!I - - i

Ky-ri - e, e - le - i - son. Chri-ste,

"_

e-le-i-son. Ky-ri-e, e-le-i-son.

After that, the priest reads a collecte in F saut, in unison (i.e. in one and the same tone without modulation) as follows:

• Almighty God, who art the protector of all who hope in thee, without whose grace no one can do anything, nor is of any account before thee: let thy mercy be abundantly extended to us, that by thy holy inspiration we may think what is right, and by thy power also accomplish the same, for the sake of JESUS CHRIST our SAVIOUR, Amen.

29. after this, the epistle in octavo tono (i.e. in the 8th key), so that it remains equally high in the unison of the collecte.

Cujus reguIae sunt istae (i.e. the rules for this are as follows):

Periodus est finis sententiae (period denotes a sentence ending). > > Colon est membrum periodi (Colon denotes a clause). > > Comma est incisio vel membrum coli (Comma the clause of a clause > member).

240German Mass and Order of Service. 241

Regulae hujus melodiae)*

(i.e. the rules for the modulation of the epistle find following):

Initium (beginning):

(So be-ginnt one the E - Pi-stel,)

Comma:

"" "" - "" M, - Z

if! - - --1

(and this is how you sing the comma,)

Comma aliud: Colon:

' (the second comma so,) (so a-but a co-lon;).

Periodus: Quaestio (Question):

x- ' ' '

(in this way the punct,) (the question mark so,)

k'iuale (end):

" " "--

. 1 '

(the conclusion of the e-pi-stela-ber so.)

Exemplum**.**

" " " ""-"-" 1

Thus writes the holy apostle Paul to

• f. --

to the Corinthians: Dear brethren, for-this

held us everyone: namely for Christ

*When applying the rules, one has to remember at which syllable backwards from the interpunction of the sentence to be sung one has to begin the modulation of the respective comma, colon, punctum, taking into account the linguistic accent, and then to sing all other syllables and words of the sentence in question on the indicated dominant (i.e. the predominant recitation tone). D. Red.

**In the original, the notms of these modulation rules are without > any text; the text has been added by the editors for better > understanding according to the customary manner in the theological > schools at that time. D. Red.

ii^

Servant, and steward over God's goodness.

>' . ' ' ' -

i heimniss'. Now you no longer look for the

' householders, because that they invented faithfully

" - * xi-E-

be. But it is a small thing to me, ' ' ' ' ' ' ' ! ' ' ' i that I am judged by you, o-or ">

- --- ' I , - -

1 - .

of a human ta-ge. Also rich-te

' II. ' '

I am not myself. I am probably nothing to me ^-I " - ' '

aware, but I am not justified in that-

s- ' '

fer-ti-get. But it is the LORD who has made me

! . - - - ' - -

rich-tet. Dam does not judge before the time,

'' - I

until the Lord comes, who will also take over the

> " , ! , , " .

Bringing light to what is hidden in darkness,

...... - - - -1 ;

and the council of the hearts of-fen-ba-ren.

*) According to the rule for modulation of the period (Punct) must be read instead of g c. D. Red.

**) According to the rule for the colon, this note should be a, but according to the rule for the second comma, instead of three a's, there should be three o's (c c h c). D. Red.

242u . Of the ten commandments in particular. Third commandment. 243

Then each one will receive praise from God.

- II--

wi-der-fah-ren.

30 He shall read the epistle with his face turned toward the people, and the collects with their faces turned toward the altar. After the epistle, a German hymn is sung: Nun bitten wir den Heiligen Geist (Now we pray to the Holy Spirit), or any other hymn, with the entire choir. Then he reads the Gospel in quinto Tono (i.e. in the 5th key), also with the face turned to the people:

Cujus melodiae sunt istae regulae

(i.e. the rules for the melody for this are as follows):

*Vox euangelistae. )

Initium :-- " "- "

Eomma: Eornma aliuä:

1 "" " "j

Colon: Periodus: (sentence ending):

" , , - - j " " -" -

Sinais (end):

--iii

Vöa; ^-e^so-rcr-^-rr.**)

Comma: Comma aliud:

5^ ' 1 I

*The voice of the evangelist. - The Gospel was sung in those days not only by one, but also by three priests or deacons, of whom the first (evanMlistu) sang the words of election, which are the evangelist's own words; the second sang the words spoken by persons (other than Christ), a third higher in the dominant; but the third sang the words spoken by Christ, a third lower in the dominant than those of the evangelist. D. Red.

**) The voice of the persons, i.e. the words which persons (besides Christ) speak. D. Red.

Colon: Periodus:

f- - - "-H1 - ... -I I

Quaestio (Question) : Sinais:

- . 7.^ 1 -

(7^rs^r.*)

Quaestio: Colon:

""

Periodus: Quaestio:

I . . > > Sinais: - ""

Exemplum evangelii dominicae quartae in adventu, ut sequitur:

(i.e. an example on the Gospel of the 4th Sunday in Advent, as follows .)

? ' " L " -- "

Thus writes St. John in his book

i" " " -

E-van-ge-li-um: This is the testimony of Jo-

f. . .....

han-nis when the Jews sent from Je-ru-

- " ! j '

sa-lem priest and le-vi-te'n, that they may

asked: Who are you? And he be-knew',

I " '" 1 I '

and does not deny; and he confessed, I am

*The voice of Christ, i.e. the words that Christ speaks. D. Red.

244German Mass and Order of Service. 245

not Christ. And they asked him-.What then?

--- d" > i ~~b" ~~- i U-

" ' -1 I ' I

Are you E-li-as? He spoke: I am not.

• d" id"- - i i

Are you a prophet? And he answered: No.

" "" -"

Then said they unto him, What then art thou?

that we give an answer to those who are

• • ' - I . . - - have sent. What do you say about yourself?

- i " " 'U-q

I- - - . V

He spoke: I am a' ru-fen-de voice' in

the desert, directs the way of the Lord, " " " -" -" " i

As the prophet Je-sa-i-as ge-sa-get.

' " " " - """ - .

And those who were sent were from the

' , " """"-"-f "

Pha-ri - sä - ern, and asked him, saying.

• ! > To him: Why then do you baptize, if you have

: , , ! _ _ _ ! " "" M " ^1 " M " " tl

are not Christ, nor E-li-as, nor a prophet ?

' - - ' - t ' ' -Is

John answered him' and said: I baptize

with water; but he is with-under

• . . , -, , > > you have met, whom you do not know; it is he, ' -! , " - -

who will come after me, who will come before me

-" " hm- " - " h " """--s has-been, that I am not worthy that

- - 1! ' i

I had to undo my shoe laces. This ge-

shah at Beth-a-ba-ra, on the other side of the Jordan, >

since John baptized.

After the Gospel the whole church sings the faith in German: Wir gläuben all an Einen GOtt 2c.

After this comes the sermon on the Gospel of the Sunday or feast. And methinks, if one had the German Postil throughout the year, it would be best to decree that the Postil of the day be read aloud to the people, either in its entirety or in part from the book; not only for the sake of the preachers, who could not do better, but also for the sake of preventing enthusiasts and sects; as is seen and felt in the "Homilies" at Matins, that such a manner has also been used.**Otherwise, where spiritual understanding and the spirit itself do not speak through the preachers, - which I do not want to put herewith, the spirit teaches well to speak better than all postils and homilies, - it happens

*) After the final in the rules instead of g should read a.

**) Namely, in Matins or Matins (one of the "seven times" or hours in the ancient Church), the tzomilien (interpretations) to the readings from Sacred Scripture were precisely prescribed, as were the pericopes.

D. Red.

246 D. 22. 238-240. B. Of the ten commandments in particular. Third commandment. W. X. 280-283. 247

But finally to the point that everyone will preach what he wants, and instead of the gospel and its interpretation is preached again by blue ducks. For that too is one of the causes, that we keep the epistles and gospels as they are arranged in the postils, that the witty preachers are few, who may act a whole evangelist or other book mightily and usefully.

After the sermon there shall follow a public paraphrase of the Lord's Prayer and exhortation to those who wish to go to the Sacrament in the or better way, as follows: Dear friends of Christ, since we are gathered here in the name of the Lord to receive his holy testament, I exhort you first of all to lift up your hearts to God, to pray with me the Lord's Prayer, as Christ our Lord has taught us and comfortingly promised us:

34. I. That God, our Father in heaven, would mercifully look upon us, His wretched children on earth, and grant grace that His holy name might be sanctified among us and in all the world through the pure, righteous teaching of His word and the fervent love of our lives. Would graciously turn away all false teaching and evil living, in which his precious name is blasphemed and profaned.

35, II. That his kingdom also may come and be increased; that all sinners, blinded men, and captives of the devil in his kingdom may come to the knowledge of the right faith in Jesus Christ his Son, and that the number of Christians may be increased.

That we also be strengthened with His Spirit to do His will and to suffer His will, both in living and dying, in good and evil, always breaking, sacrificing and killing our will.

37, IV. Would also give us our daily bread, guard us from avarice and care of the belly, but let us provide all good enough for him.

38. V. Would that we also were forgiven our trespasses, as we forgive those who trespass against us, that our hearts might have a clear and cheerful conscience before him, and that we might never fear or be afraid of sin.

VI. not to bring us into temptation, but by his Spirit help us to overcome the flesh, to despise the world with its nature, and to overcome the devil with all his wiles.

VII And lastly, to deliver us from all evil, both bodily and spiritual, temporally and eternally. Those who earnestly desire all these things, say from the heart, Amen; believing without a doubt that it is yes and heard in heaven, as Christ promises us, Marc. 11, 24: "Whatever you ask, believe that you will have it, and it shall be done," Amen.

(41) Secondly, I urge you in Christ to observe the testament of Christ with right faith, and most of all to grasp firmly in your hearts the words in which Christ gives us his body and blood for forgiveness. That you remember and give thanks for the gratuitous love that he has shown us by redeeming us through his blood from God's wrath, sin, death and hell, and by taking the bread and wine, that is, his body and blood, as a security and pledge. Accordingly, in his name and by his command, by his own words, we will thus act and use the testament.

But whether such paraphrase and exhortation should be done in the pulpit immediately after the sermon or in front of the altar, I leave to each one his own discretion. It seems as if the ancients used to do it in the pulpit; therefore, it still remains that general prayer is done in the pulpit or the Lord's Prayer is recited, but the exhortation has become a public confession. For in this way the Lord's Prayer would remain with the people with a brief interpretation, and the Lord would be remembered, as he commanded at the supper.

(43) But I have asked that this paraphrase and exhortation conceptis seu praescriptis verbis (in precisely written and prescribed words) or in a special way be put for the sake of the people, so that one does not put it one way today and another another way tomorrow, and each one proves his art of misleading the people, so that they can neither learn nor retain anything. For the people are to be taught and led;

248 E. 22, 240-242. German Mass and Order of Service. W. X, 283,284. 249

Therefore it is necessary to break the freedom here and to lead in one way in such paraphrase and exhortation, especially in one church or congregation for itself, whether they do not want to follow another for the sake of their freedom.

44. after that the office and dermation (Consecration) follows in the way, as follows:

Our Lord JE-sus Christ, in the night, when

he is ver-ra-then, he took the bread,

* " , ",-4 -" "-"-"

gave thanks and broke it, and gave it to his disciples.

" " I

-I " "- " -" ' "

and said: Take away and it - be, that is l -.

my body, which is given for you; so that

" - - " E

do so, as often as you do, in my memory.

? ' ' " " " " " " "

The same also resembles the chalice, after which

-'' ' " - I

Supper, and said, Receive and drink 4 -4 "

al - le out of it, that is the chalice, a new te-

L-. . . . i M

comes in my blood, which has been for-

*) Here, instead of the fermata in the original, there is an ordinary note. In general, especially in the following Epistle and Gospel, they gradually cease completely. We have indicated them everywhere for the sake of uniformity. D. Red.

is poured out for the forgiveness of sin; such

-' - - ' - ' - - -

As often as you drink it, do it in remembrance of me.

But it seems to me that it is in accordance with the Lord's Supper, if the sacrament is passed and given immediately after the consecration of the bread, before the chalice is blessed. For so both Lucas and Paul say: "The same-bless the cup after they have eaten 2c." and in the meantime sing the German Sanctus, or the song: GOD be praised; or Johann Hussen's song: JEsus Christus unser Heiland. Then bless the chalice and give it, and sing what is left of the above-mentioned hymns, or the German Agnus Dei (i.e., Thou Lamb of God); and that one go in orderly and chastely, not man and woman (among themselves), but the women after the men, for which reason they should also stand apart from each other in a special place. I have written enough on how to deal with secret confession, and you will find my opinion in the prayer booklet.

(46) We do not want to disregard the lifting up, but to keep it, because it is in harmony with the German Sanctus and means that Christ has commanded that he be remembered. For as the sacrament is lifted up bodily, and yet under it Christ's body and blood are not seen; so by the word of the sermon he is remembered and lifted up, and with the reception of the sacrament is confessed and highly honored, and yet all is understood in faith and not seen, as Christ gave his body and blood for us, and still daily shows and offers them for us to God, to obtain grace for us.

The German Sanctus.

Je-sa-ja, the prophet, that happened.

that he may in the spirit set the Lord!

250 22.242. B. Of the ten commandments in particular. Third commandment. W. x, 234.2ss. 251

on a high throne in bright splendor;

-" - d" - " -"> "

The hem of his garment fills the choir completely.

There were two seraphs with him ,

six wings he saw a je-den han; - , i " "

with two they hid their faces clearly, - ' ' ... with two they covered their feet, - " - " -""""-ii

and with the other two they flew free,

an-der they ru-fen with a great cry: ' * E- " ** "-P"-"

Holy is GOD, the HErre Ze-ba-oth!

Holy is GOD, the HErre Ze-ba-oth!

Holy is GOD, the HErre Ze-ba-oth!

" -.. _

His' honor' has fulfilled the whole world.

" " , d" "" " " -"^

From the cry shakes swell and beam even; - "-d " d"- ----I

" - "",""< the house was also all full of smoke and fog.

48 Then follows the collecte with the blessing: We thank thee, Almighty Lord God, that thou hast refreshed us with this wholesome gift, and we beseech thy mercy that thou mayest cause us to flourish in strong faith toward thee and in fervent love among us all, for the sake of Jesus Christ our Lord, Amen.

The Lord bless you and keep you.

The Lord make his face to shine upon you and be gracious to you.

May the Lord lift up his countenance upon you and give you peace.

Exercitatio or practice of melodies.

In order to learn melodies well and to get used to the colon, commas and similar pauses, I will set another example here; another may take another.

The epistle.*)

.. . - "

Thus writes St. Paul, the holy a-po-stel

'' ' "n - . -1

JE-su of Christ, to the Corinthians: For this

. . - . .

hold' us anyone, namely for Christ

2 ' -

Servant and steward over God's God-

K I - ' " " "" 1-

, " ^ > "- " " -

secret'. Now you no longer look for the

i - , i

i -- "

householders, because that they are invented faithfully.

*This melody of the epistle also goes to the 8th key, but in its modulations it deviates from the modulation rules given for the first epistle. The same takes place in the following Gospel, which is also sung in the 5th key, but in other modulations. D. Red.

252Deutsche Messe und Ordnung des Gökesdienstes. 253

But it is a small thing to me that I am judged by you or by a human being.

days. I also do not judge myself;

.... . ..

I am well aware of nothing; but in this

' " " "-.-E-!-- -" i

I am not justified. It is the Lord

a-but who judges me. Therefore judges not

-- i i

before the time, until the HErre comes, which is

"" - - 1^ " - " " 1

will also bring to light what is in darkness

... . . . . -

is hidden, and the counsel of the hearts of- . ' I - ....

then any one of them will be given the

Praise be to God. Such a-but, dear ... . . . . . .

Brothers, I've been looking at me and A-pol-lo - - > -

deu-tet, um eu-ret-wil-len, that you at us - - I" ' ' '' - '

ler-net that no one thinks more highly of himself.

for now is written, so that not

• • • • • • • ---" one wi-der the other for someone's sake

r , " . ---s

auf-bla-se. For who has brought you forward? --- . ' - " M - '' " M

What have you but that you have not received;

? " "7,17 > " W " * . ""1

What do you boast of, as one who has not caught it? You have already been filled;

. . - -' I "- you have already become rich; you rule without us;

: " " " " " "

and, God willing, you reign, so that also ! - - . . "We want to rule with you.

The Gospel.

.. - I- ".. .... D Hö-ret to the hei-li-gen E-van-ge-li-um.

" """""""

This is what Jesus Christ says to his disciples:

No one can die to two masters, either-

. . . . .-1 who will hate one and hate another. . .

254D . Of the Dhn commandments in particular. Third commandment. 255

love; o- he will cling to one "",

and the other; you can not y " E " 'I "-

, """ -7 " , , I"

Serve God and Mammon. Therefore say

1'^1" ' " " " '

I say to you: Do not worry about your lives,

I " " " " " " ^"1 " "

What you will eat and drink; not even

• . ' - W - ' '1. ^ I

, "" ", >1 "" M7

for your body, what you will put on.

' "" " """ E !

Isn't the life more than the food?

. . . -.-

and the body more than the garment? Behold

G W > M-M .

the birds under the sky, they

!

they do not sow, they do not reap, they gather

--- - " "

not into the sheers, and your heavenly ' " ^1.

Father feeds them. Are you not I

-M .... ! I W " M " "

much more than they? Who is among you,

M " ...' W "-MM M M "" ' " "

tHe Hei - lengH of tHe ea - neEl - le to-see

may he care, even though he cares? Why

11 ''

Do you care for the dress? Look at

. """""- W

the li-li-en in the field as they grow;

! . - -

They do not work, nor do they sew;

' ..... - -

I tell you that Solomon, too, in all the

he-is-glory-wasn't-be-clothed

- i".. 1

than the same one. So then God the

. . . ... -" .

Grass in the field al-so small that yet

" " ""-> " " " " "

today stands and tomorrow in the o-fen

" ^7! " """ 17^

thrown; shall he not that much more - 1 d" -- " 7 _i ,

do to you? O ye of little faith! Therefore

you shall not worry and say: What will

" I " " * * *1^1

we es-sen? what will we drink? with what?

.... . -iz. ' '

will we dress? After such all

256 E. 22,242-244. German mass and order of service. W.x, 285-287. 257

the saints seek; for your heavenly one

' "

Father knows that you are all in need of this.

,-"-

-.4 ' '

Costume' at the first after the Kingdom of God and

- I - - - '

according to its righteousness, such a thing will be

1 -U-- W E -I

's^ " ^4

all to-fall. Therefore do not care for - ' '

the next morning, because the morrow's day

will take care of what is yours. It is enough,

-' - - - ' --------"

that every day has its own evil.

49 Let this be said of the daily worship and teaching of the Word of God, mostly to educate the young and to stimulate the simple. For those who, out of pride and desire for new things, are fond of them, will soon tire and grow weary of all this, as they have done in the Latin service, where people sang and read daily in the churches, and yet the churches have remained desolate and empty, and are already doing so in the German service as well. Therefore, it is best that such a service be directed to the youth and to the simple-minded, who come here by chance. With the others, neither law, nor order, nor exhortation, nor activity will help; let them go, that they may willingly and freely leave in the service what they do unwillingly and unwillingly. God does not like forced services and they are in vain and lost.

50. but with the feasts, as Christmas, Easter, Pentecost, Michaelmas, Purificationis

(Purification of the Virgin Mary) and the like, it must continue as before, in Latin, until one has enough German chants for it. For this work is in the process of being started, therefore not everything is ready that belongs to it; only that one knows how it should and may proceed in a certain way, so that advice and measure can be found for the various ways.

51. We leave the fasts, Palm Day and the week of martyrdom; not that we force anyone to fast, but that the Passion and Gospels, which are ordered for this time, shall remain; but not so that we have to keep the hunger cloth, shoot palms, cover images, and what is more of the jiggery-pokery, or sing four Passions, or have to preach eight hours on the Passion on the Holy Friday; But the week of the martyrdom shall be like other weeks, without (except) that the Passion shall be preached one hour a day through the week, or as many days as may be desired, and the Sacrament shall be taken by whosoever will. For all things are to be done for the sake of the Word and Sacraments among Christians in the divine service.
52. summa, this and all ordinances are to be used in such a way that if they are abused, they are to be taken down immediately and another one made; just as King Ezekiel broke and took down the bronze serpent, which God Himself had commanded to be made, so that the children of Israel abused it. For the ordinances should serve to promote faith and love and not to the detriment of faith. If they no longer do so, they are already dead and gone, and are no longer valid, just as when a good coin, adulterated, is cancelled and changed for the sake of abuse; or as when the new shoes become old and worn, and are no longer worn, but are thrown away and others are bought. Order is an external thing; be it as it will, it may fall into abuse. But then it is no longer order, but disorder. Therefore no order of itself stands and is valid, as the papal orders have been respected until now; but the life, dignity, power and virtue of all orders is the right custom; otherwise it is valid and good for nothing at all. God's spirit and grace be with us all, Amen.

258 E. 53.315-317. B. Of the ten commandments in particular. Third commandment. W. X, 286-289. 259

Admonition to the Christians in Liefland from outward worship and concord.

June 17, 1525.

To all dear Christians in Loveland, together with their pastors and > preachers, grace and peace from God our Father and Lord Jesus Christ.

1. we should thank God, the Father of all mercies, highly and always for you, dear lords and friends, who, according to the abundant riches of his graces, has brought you to the treasure of his word, wherein you have knowledge of his dear Son, which is a sure pledge of your life and blessedness, which is future in heaven and prepared for all who persevere in pure faith and fervent love to the end. We hope and pray that the merciful Father will preserve you and make you perfect in one mind, in the likeness of His dear Son Jesus Christ our Lord, amen.

(2) Now it has come before me by honest witnesses, that divisions and dissensions should arise among you, because some of your preachers do not teach or act unanimously, but according to what each one thinks best in his own mind and conduct. And we do not want to believe this evil, because we have to think that it will be no better with us than it was with the Corinthians and other Christians in the time of St. Paul, when there were also factions and divisions among the people of Christ. There were also divisions among the people of Christ. As St. Paul himself confesses and says, 1 Cor. 11:19: "There must be divisions or sects, so that those who are proven may be revealed." For Satan is not satisfied with being the prince and God of the world; he also wants to be among the children of God, Job 1:9, and "go about like a roaring lion, seeking whom he may devour." 1 Petr. 5, 8.

(3) Hence the lamentation and confusion of the people, that they say, No man knoweth what to do, or with whom to do it; and all seek that the same manner and form may be taught and kept everywhere. For what cause before times

The conciliarities are also kept and so many orders and laws are established that one would like to keep the crowd in one way, which then have become vain snares of the soul and dangerous distractions of the faith, so that there is great danger on both sides and good spiritual teachers are needed who know how to keep themselves modestly in this and to instruct the people.

(4) For if a man set and set in one way, he falls upon it, and makes it a necessary law against the liberty of faith. But if one sets and sets nothing, one leads and makes as many groups as there are heads; which is contrary to Christian simplicity and unity, of which St. Paul and St. Peter so often teach. But one must speak the best one can, even if not everything goes as we speak and teach.

(5) And first, I hope that the doctrine of faith, love, and the cross, and the summa or principal things in the knowledge of Christ, are still pure and unsullied among you, so that you may know how to keep your conscience toward God. However, even this simplicity of doctrine will not remain unchallenged by Satan; indeed, through the outward divisions in the ceremonies he seeks to creep in and also to wreak havoc in the spirit and faith; as is his way, so far well experienced in so many heresies.

(6) Therefore, as St. Paul did his rhetoric, so do we do ours. He could not resist by force, nor would he enforce it by commandments, but would ask for it by friendly exhortation. For he that will not willingly forbear by exhortation will much less forbear by commandment. Phil. 2:1, 2, 3, 4: "If therefore there be among you exhortation in Christ, comfort in love, fellowship in the Spirit, tenderhearted love and mercy, my joy is full, that ye be of one mind, having the same love, being of one accord, doing nothing by

260 53,317-31S. To those in Liefland of the outward. Service and harmony. W. X, 28S-2SS. 261

Not by quarreling or vain honor, but by humility. Consider one another more highly than yourselves, and look not to your own, but to the other's." And set for this the example of Christ, how he made himself the servant of every man, to be obedient to the Father.

(7) I also first exhort your preachers with the same words of St. Paul. Paul, that they may consider all the good things we have in Christ, comfort, exhortation, spirit, love and mercy, and the example of Christ; And in honor and thanksgiving to him only, that they may be and remain of one mind and courage, and beware of the wiles of the devil through vain honor, which is especially dangerous and most offensive to those who have the ministry of the word, which they cannot do better, unless every man despise himself most, and hold the others chief, and, as Christ teaches in the gospel, Luc. 14:8, put himself at the bottom of the guests at the wedding.

(8) Though the outward ordinances of worship, such as masses, singing, reading, and baptism, do nothing for salvation, yet it is unchristian to be divided about them, and to mislead the poor people with them, and not to esteem the improvement of the people much more than our own sense and discretion. So now I ask you all, my dear sirs, let each one of you leave his own mind, and come together in a friendly way and be one, how you want to keep these outward things, so that it is the same and the same with you in your line and is not so disrupted, kept differently here, differently there, and thus the people are confused and made unfunny.

(9) For, as it is said, though the outward ways or ordinances are free, and, reckoning by faith, may be changed with a good conscience in all places, at all hours, by all persons, yet, reckoning by charity, ye are not free to execute such liberty, but are guilty. Take heed how it may be well and good for the poor people; as St. Paul says, 1 Cor. 14:40: "Let all things be done among you honestly and properly."

And 1 Cor. 6:12: "I have all power, but not all devotion." And 1 Cor. 8:1: "Knowledge puffeth up, but love maketh better." And how there he speaks of those who have the knowledge of faith and freedom, and yet do not know how they should have the knowledge, because they do not need it for the betterment of the people, but for the glory of their understanding.

010 Wherefore if your people be vexed because ye have so many dissensions, and are misled thereby, it is no help to you to pretend: Yes, the outward thing is free, I will do it in my own place as I please; but you are obliged to see what others are interested in, and to keep such freedom of faith before God in your conscience, and yet besides this to give captive service to your neighbor for good and correction. As also Rom. 15:2, Paul says: "But let each one of us so place himself that he may please his neighbor for good and correction." For we are not to please ourselves, since Christ did not please Himself, but all of us.

(11) Nevertheless, a preacher must be courageous and persevere with the people and teach them diligently that they do not accept such united ways as necessary commandments, as if it had to be this way and God would not have it any other way; but that they are told how it is only for this reason that they are improved and preserved in it, so that the unity of the Christian people is also confirmed by such outward things, which are otherwise not necessary in themselves. For since ceremonies or sages are not necessary for conscience or salvation, and yet are useful and necessary to govern the people externally, they should not be practiced or accepted any further than to serve to maintain unity and peace among the people. For faith makes peace and unity between God and man.

(12) Let this be said to the preachers, that they regard love and its right against the people, and do not need the freedom of faith, but the servitude or subjection of love against the people, but the freedom of faith they keep against God.

262 E. 53:319-321. B. Of the ten commandments in particular. Third commandment. W. X, 292-295. 263

(13) Therefore make and say mass, singing and reading with one accord, in one place and in another, because you see that the people so desire and need, that they may not be deceived, but be corrected by you. For you are there for their improvement, as St. Paul says, 1 Cor. 10:23. The power is given to us not for destruction but for improvement. If you have no need of such unity, give thanks to God; but the people have need of it. But what are you but servants of the people? as St. Paul says, 2 Cor. 1, 24. We are not masters of your faith, but your servants for the sake of Jesus Christ, 2 Cor. 4, 5.

14 Again, I also beseech the people, that they be accustomed, and not be astonished, whether there be divisions and dissensions, wise men or doctrines. For who can resist the devil with his own? One must know that weeds always grow between the right seeds, as God's work in all fields proves and is confirmed in the gospel of Christ, Matth. 13, 25. Item, there must not only be pure grain on the threshing floor, but also husks and chaff among them. And St. Paul says, 2 Tim. 2, 20: "In a house there are not only honest vessels, but also dishonest ones"; from some one eats and drinks, with the others one carries and sweeps dung and all filth. So among Christians there must also be mobs and discordant spirits, which pervert faith and love and make people go astray. Now if a servant were to be deceived into thinking that there were no silver cups in the house, but were to find a needy chair or a urine vessel, and would not suffer it, what would become of it? Who can keep house without unclean vessels?

15 Therefore it is not in Christianity that there are honest vessels in it, but we must suffer the dishonest among us, as St. Paul says, 1 Cor. 11:19: "There must be mobs. Yes, in this you should

Notice, my dear friends, that God has given you the right word and knowledge of Christ, if you find divisions and disunity. For if you were papists, Satan would leave you in peace; and if you still had vain false teachers, he would not much challenge you with rioting. But now that the right seed of the divine word is with you, he cannot leave it alone; he must sow his seed under it, as he does up here with us through the swarm spirits. And God tries you by this, whether you want to stand firm.

(16) Nevertheless, both you and your preachers should make every effort to be united and to increase the work of the devil. For this is why God imposes this on the devil, so that we may have cause to exercise ourselves in unity, and so that those who are proven may be revealed. For even though we take the greatest pains to do so, we still want to remain divided and disunited. So also St. Paul, when he says in 2 Timothy 2:20 that there are honest and dishonest vessels in a house, nevertheless adds to this, v. 21: "If anyone therefore purge himself from such men, he shall be a hallowed vessel unto honor, fit for the master of the house, and fit for all good works."

17 Dear friends, kindly accept this faithful admonition of mine and do as much as you can to follow it. This is useful and necessary to you, and honest and praiseworthy to God, who has called you to His light. But may our dear Lord Jesus Christ, who has begun his work with you, increase and accomplish it with grace until the day of his glorious future, so that you and we may run to meet him with joy and remain with him forever, amen. Pray for us. At Wittenberg on the Saturday after Trinity. Anno 1525.

Several interpretations of outward worship and concord can be read in:

I. Part, 22nd Cap., § 359-370, of the places of worship and devotion.

II. part, 32. cap., § 133-141, of the self-chosen services.

III. part, serm. on the 4th B. Mos., 28. cap., § 12-18, of churches and places of worship.

IV. Theil, Ausl. des 2. B. Mos., 3. Cap., § 35 bis 64, von den Ceremonien und Kirchengebräuchen.

264 ss, 141-143. teaching that spiritual and secular regiment. Regiment distinguished 2c. W. x, 294-297. 265

The fourth commandment.

1. the interpretation of the same in general.

S. III. part, 2. B. Mos., 20. cap., § 172-223 and First Interpretation of the 10 Commandments, 4. commandment.

2. the authorities and their duties.

a. From spiritual md secular govenment.

Teaching that spiritual and secular regiment should be well distinguished 2c.

To Leonhard Beier at Zwickau, July 24, 1536.

1. since our gospel and doctrine urge in the highest degree that the two regiments, secular and spiritual, be well distinguished and not be mixed together, unless great necessity or lack of persons compels it; that is, where there are persons who govern the town hall and city, and again, where there are persons who care for the parish office and churches, neither part shall encroach upon or fall into the office of the other, but let each be commanded to do his own on his conscience, as St. Peter teaches: "We shall not be allotrio-episcopi. Peter teaches: "We are not to be allotrio-episcopi", i. 6. alienorum curatores, inspectores (i. e. administrators and overseers of strangers). As such two offices have been separated from Christ from the beginning; experience also proves too much that there can be no peace where the council or city wants to govern the parish and the preaching chair, or the parish priest wants to govern the council or city, as the example of the papacy well teaches us.

Accordingly, we ask and admonish you, Pastor and Magister Leonhard, good friend, to keep it firmly in your hands in Zwickau, as the articles of visitation and afterwards the Electoral Decree (Ab

conclusion) decided. For the devil does not celebrate, so flesh and blood is not good, and the people of this dangerous time whimsical and forward, whose many, not what peace and unity, but what their lust and thought demands.

Accordingly, because there can be no peace or unity where the chaplain, schoolmaster, and church servant 2c. know that they may be in the church office without the knowledge and will of the parish priest and thus can insist on and defy the council, since one always finds backholders against the parish priests, you shall not grant or permit the example that they accept or tolerate some chaplain, schoolmaster, or church servant without your knowledge, where they wanted to do it. As we do here in Wittenberg, according to the visitation, we also allow the parish priest to accept and take leave without the knowledge and advice of the secular regiment; which, as far as we know, all other cities also do, without the visitators being asked for it, since no one else can be obtained.

4. secular regiment has enough to do for itself, must not burden itself with unnecessary regiment, it has also an annoying

266 D. 21, 274-278. B. Of the ten commandments in particular. Fourth commandment. W. X. 297-29P. 267

Neither Zwickau nor any other city should be ashamed to follow the example of Wittenberg and other cities, because, according to the visitation order, it does not make good thoughts, but finally separation and devastation of the church. We should thank God that our churches are a little bit in a same

order and unity. And God will not give happiness to those who disrupt such order and unity for the sake of their own ambition and conceit without any need. May God help and strengthen us in right faith and uncontaminated love, Amen. Monday after St. Magdalene, Anno 1536.

D. Martinus sammt andere Visitatoren.

To the Christian nobility of the German nation, on the improvement of the Christian state.

With the letter to L. Nic. von Amsdorf. June 20, 1520.

Letter.

JESUS.

To the respectable and worthy gentleman, Mr. Nicolaus von Amsdorf, > licentiate of the Holy Scriptures and canon of Wittenberg. Script > Licentiate and Canon of Wittenberg; my special favorable friend. > > Grace and peace of God before, Respectable, Worthy, Dear Lord and > Friend!

1 The time of silence has passed and the time to speak has come, as Ecclesiastes (the preacher) says, Cap. 3, 7. I have, in accordance with our intentions, brought together several pieces concerning the improvement of the Christian state to be presented to the Christian nobility of the German nation; whether God wanted to help His church through the laity; since the clergy, to whom it was more fitting, has become completely heedless. Send all this to your dignity, to judge it and, where it is necessary, to improve it. I am well aware that it will not remain unrepresented to me, as I measure myself too highly that I, a despised, humble man, may address such high and great authorities in such excellent and great matters, as if there were no one else in the world but Doctor Luther, who would take care of the Christian state and give advice to such highly intelligent people.

2. I will leave my apology pending, I will deny it to anyone who wishes; I may still owe my God and the world a foolishness, which I have decided to pay for honestly, if I can.

to become a court jester one day. If I don't succeed, I still have an advantage; no one may buy me a cap or give me a comb. But the one who ties the other's bells is the one who counts. I must fulfill the proverb: What the world has to create, there must be a monk, and one should paint him to it. Many times a fool has spoken wisely, and many times wise people have been grossly deceived, as Paul says, 1 Cor. 3:18: "Whoever wants to be wise must become a fool.

3rd Also, because I am not only a fool, but also a sworn doctor of the Holy Scriptures, I am glad that the opportunity is given to me to do enough for my oath in just the same foolish way. I ask you to excuse me to the moderately understanding, because I do not know how to deserve the favor and grace of the superlatively understanding, which I have so often sought with such great effort, but now no longer want to have or respect. God help us not to seek our own honor, but His alone, Amen. At Wittenberg in the Augustinian Monastery, on the evening of St. John the Baptist, in the 1S20th year. Year. D. Martinus Luther.

268 E. 21,278-280. To the Christian Nobility of the German Nation 2c. W. X, 298-301. 269

JESUS.

The Most Sublime, Most Great Imperial Majesty and Christian Nobility > of the German Nation,

D. Martin Luther.

1. grace and strength from God before. Most Sublime, Most Gracious Gentlemen! It is not out of pure pride nor sacrilege that I, a poor man, have dared to speak before your high dignities. The distress and affliction that oppresses all the nations of Christendom, first of all Germany, has not only moved me, but everyone, to cry out many times and to ask for help, has also now forced me to cry out and to call out, if God would give someone the spirit to reach out his hand to the wretched nation. Something has often been done through conciliation, but it has been prevented by some people's lift and has become worse and worse; which deceitfulness and wickedness I now, God help me, intend to illuminate, so that they may be recognized and henceforth no longer be so obstructive and harmful. God has given us a young noble blood as our head, so that many hearts may be awakened to great good hope; in addition, it is fitting to do our part and to make use of the time and grace.

(2) The first thing to be done in this matter is to be careful and not to do anything with the confidence of great power or reason, even if the power of all the world is ours; for God does not like and will not suffer a good work to be begun with the confidence of his own power and reason. He pushes it to the ground, there is no help for it, as it is written in the 33rd Psalm, v. 16: "No king shall stand by his great power, and no lord by the greatness of his might." And for this reason, I fear, it has come to pass that the noble princes, Emperor Frederick the First and the others, and many more German emperors, have been so miserably trampled underfoot and oppressed by the popes, before whom the world feared. They may have relied on their power more than on God, therefore they had to fall. And what has in our times the blood drunkard Julius the

Secondly, I am afraid that France, Germany and Venice have relied on themselves. The children of Benjamin defeated two and forty thousand Israelites because they relied on their strength. Judges. 20, 21. ff.

3. so that we do not succeed with this noble blood of Carolus, we must be sure that we are not dealing with men in this matter, but with the princes of hell, Eph. 6, 12, who may fill the world with war and bloodshed, but they cannot be overcome with it. One must attack the matter with a renunciation of physical force in humble trust in God and seek help from God with earnest prayer, and not look anything else in the eye but the misery and distress of wretched Christianity, regardless of what evil people have earned. If this is not the case, the game may well begin with a great pretense; but when one enters, the evil spirits will cause such a confusion that the whole world will be covered in blood, and yet nothing will be accomplished. Therefore, let us act with the fear of God and wisely. The greater the power, the greater the misfortune, if we do not act in the fear and humility of God. If the popes and Romans may have confused the kings with the help of the devil, they may still do so if we continue with our power and art without God's help.

The Romanists have drawn three walls around themselves with great agility, so that they have protected themselves until now, so that no one could reform them, by which the whole of Christendom has fallen horribly. First, when they were attacked with secular power, they said that secular power had no right over them, but that spiritual power was superior to secular power. Secondly, when they were punished with the holy Scriptures, they said that it was not for anyone to interpret the Scriptures, because

270 21, 280-282. B. Of the Ten Commandments in particular. Fourth commandment. W. X, 301-304. 271

the pope. Thirdly, if they were threatened with a concilium, they said that no one should call a concilium except the pope.

(5) So they have secretly stolen three rods from us, that they may be unpunished, and have placed themselves in the secure fortification of these three walls to do all wickedness and malice; as we now see. And even if they had to make a concilium, they have made it weak beforehand by first binding the princes with oaths to let them remain as they are; in addition, they give the pope full power over all order of the concilium, so that it is immediately valid that there are many conciliums or no conciliums, without them only deceiving us with larvae and mirror fencing. They fear so terribly the skin of a right free concilium, and have made kings and princes timid with it, that they believe it would be against God, if one did not obey them in all such mischievous cunning deceptions (spookeries, mirages).

Now God help us and give us one of the trumpets, so that the walls of Jericho were overturned, Jos. 6:20, so that we also blow down these straw and paper walls and release the Christian rod to punish sins, to bring the devil's cunning and deceit to light, so that we may amend ourselves through punishment and regain his grace. We want to attack the first wall at the first.

The first wall.

It has been found that the pope, bishops, priests, and monks are called the spiritual class; princes, lords, artisans, and peasants are called the secular class, which is a fine comment and glitter. But no one should be shy about it. And this for the reason that all Christians are truly of a spiritual class, and there is no difference among them except for the sake of the office, as Paul says in 1 Cor. 12:12 ff. that we are all one body, but each member has its own work to do, so that it may serve the other. This makes all of us to have one baptism, one gospel, one faith and to be equal Christians, Eph. 4, 5, because

Baptism, gospel and faith alone make spiritual and Christian people.

(8) But the fact that the pope or bishop falls, makes plates, ordains, consecrates, and dresses other than laymen, may make a glorifier and an idol of the oil, but it never makes a Christian or a spiritual man. Accordingly, we are all ordained priests through baptism; as St. Peter, 1 Peter 2:9, says: "You are a royal priesthood and a priestly kingdom," and Revelation 5:10: "You have made us priests and kings by your blood." For if there were not in us a higher consecration than the pope or bishop gives, a priest would never be made by the consecration of the pope and bishop, nor would he be able to celebrate mass, preach, or absolve. Therefore, the bishop's consecration is no different than if he, in place of and in person of the whole assembly, took one of the multitude, all of whom have equal authority, and commanded him to exercise the same authority for the others; just as if ten brothers, children of kings, equal heirs, chose one to govern the inheritance for them; they would all be kings and of equal authority, and yet one would be commanded to govern.

(9) And that I may say it still more clearly, if a company of devout Christian laymen were caught and set in a desert place, and had not with them an ordained priest of a bishop, and were all there of a thing, and chose one of them, whether he were legitimate or not, and commanded him to baptize, to celebrate mass, to absolve, and to preach, he would truly be a priest, as if all the bishops and popes had ordained him. Hence it is that in time of need any one can baptize and absolve, which would not be possible if we were not all priests. Such great grace and power of baptism and of the Christian state they have almost put down and made unknown to us by spiritual law. In this way, in ancient times, Christians elected their bishops and priests from among the multitude, who were then confirmed by other bishops without all the pomp that now reigns. Thus St. Augustine, Ambrose, Cyprian became bishops.

(10) Because the temporal power is now

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is baptized the same with us, has the same faith and gospel, we must let them be priests and bishops and count their office as an office that belongs to and is useful for the Christian community. For that which is baptized may boast that it has already been ordained priest, bishop, and pope, although it is not fitting for each one to exercise such an office. For if we are all priests alike, no one must distinguish himself, nor submit to do what we all have equal authority to do, without our consent and election. For what is common, no one may take for himself without the will and command of the congregation. And if it should happen that someone should be elected to such an office and be deposed through his abuse, he would be the same as before. Therefore a priest should be no different in Christendom than a magistrate; because he is in the office, he goes before, but when he is deposed, he is a peasant or citizen, like the others: so truly a priest is never a priest when he is deposed. But now they have invented characteres indelebiles (i.e. indelible characteristics*), and talk that a deposed priest is nevertheless something else than a bad layman; yes, they dream that a priest may never become anything but a priest or a layman. These are all man-made speeches and laws.

11 Therefore it follows that laymen, priests, princes, bishops, and, as they say, ecclesiastics and seculars, have no other difference in substance, but of office or work, and not of estate; for they are all of spiritual estate, truly priests, bishops, and popes, but not of the same work; even as among priests and monks every one has not the same work. And this is St. Paul, Rom. 12, 4. ff. and 1 Cor. 12, 12. ff., and Peter, 1 Petr. 2, 9. as I said above, that we are all one body of the Head JEsu Christ, each one the member of the other.

*According to their doctrine, through the ordination of the soul to the priesthood, such an indelible characteristic is to be expressed that it cannot be extinguished by any crime, not even by hell, so that the person concerned remains a priest even in hell and is recognizable as such. D. Red.

Christ does not have two or two kinds of bodies, one worldly, the other spiritual. He is one head and has one body.

(12) Just as those who are now called spiritual, or priests, bishops, or popes, are no more worthy to be separated from other Christians than to act upon the word of God and the sacraments, which is their work and office: so the temporal authorities have the sword and the rod in their hand to punish the wicked with, and to protect the pious. A shoemaker, a blacksmith, a farmer, every one of them has his office and work, and yet they are all ordained priests and bishops; and every one with his office or work is to be useful and of service to the other, so that many works are all directed into one church, to promote body and soul, just as the limbs of the body all serve one another.

(13) Now behold, how Christianly this is set and said, that temporal authority is not over the clergy, neither shall it punish them. This is as much as to say, The hand shall do nothing, though the eye suffer great distress. Is it not unnatural, not to mention unchristian, that one member should not help another, should not ward off his ruin? Yes, the nobler the member is, the more the others should help him. Therefore I say: because worldly authority is ordered by God to punish the wicked and to protect the pious, its office should be allowed to go freely, unhindered by the whole body of Christianity, no one considered to be the pope, bishops, priests, monks, nuns, or whatever it is. For if this were enough to prevent the secular power from being inferior to the Christian offices, than the preacher's and confessor's office or the spiritual estate, then one should also prevent the tailors, cobblers, stonemasons, carpenters, cooks, waiters, farmers and all temporal craftsmen from making shoes, clothes, houses, food, drink or giving interest to the pope, bishops, priests, monks. But if these laymen are allowed to do their work unhindered, what do the Roman scribes do with their laws? that they withdraw from the work of secular Christian power, that they may only be free to be evil and fulfill what St. Peter has commanded.

274 E. 21.284-286. B. Of the ten commandments in particular. Fourth commandment. W.x, 306-308. 275

2. ep. 2, 1.: "False masters will arise among you and deal with you with false invented words" to sell you in the sack.

(14) Therefore temporal, Christian authority should exercise its office freely without hindrance, regardless of whether it is a pope, bishop, or priest whom it affects; whoever is guilty, let him suffer; what spiritual law has said against this is purely fictitious Roman presumption. For St. Paul says to all Christians, Rom. 13, 1. 4.: "Every soul" - I think also of the priest - "should be subject to the authorities, for it does not bear the sword for nothing. It serves God with it for the punishment of the wicked and for the praise of the pious." Also St. Peter, 1 Ep. 2, 13: "Be subject to all human orders for the sake of God", who wants it that way. He also proclaimed that such people would come who would despise the worldly authorities, 2 Ep. 2, 10, as was done by spiritual law.

(15) So I think this first paper wall is down, because worldly rule has become a member of the Christian body. And although it has a bodily work, it is still of a spiritual state; therefore its work should go freely, unhindered in all limbs of the whole body, punish and drive, where the guilt deserves it or necessity requires it, regardless of pope, bishops, priests, they can punish or banish, as they wish. Hence it is that the guilty priests, before they are handed over to the secular law, are first deprived of their priestly dignities; this would not be right, however, if the secular sword did not have power over them beforehand out of divine order.

(16) It is also too much to exalt so highly in the spiritual right the freedom, body and goods of the clergy, just as if the laity were not also as spiritually good Christians as they, or as if they did not belong to the church. Why is your body, life, goods and honor so free and not mine, since we are equal Christians, have the same baptism, faith, spirit and all things? If a priest is slain, a country lies in interdict (i.e. denial of sacraments and worship); why not also if a peasant is slain? Where does such a great difference come from among

the same Christians? From human laws and poems alone.

17 Neither must it be a good spirit that hath invented such extracts (exceptions), and hath made sin free, blameless. For if we are guilty of contending against the evil spirit, his works and words, and of driving him out as we are able, as Christ and his apostles gave us; how then would we come to hold our peace and be silent, where the pope or his own would utter devilish words or works? Should we, for the sake of men, abandon divine commandments and truth, to whom we swore in baptism to stand by with life and limb? truly, we would be guilty of all souls who would be forsaken and deceived by this.

Therefore the chief devil himself must have said this, which is in the spiritual law: *) "If the pope were so perniciously evil that he immediately led the souls to the devil with great heaps, one could still not abolish him.

*) In the first part of the Decree of Gratian, Distinct. 40, Cap. 6, which begins with the words: Si papa suae et fraternae salutis negligens deprehenditur etc. - i. e.If the pope is revealed as negligent in his and his brothers' salvation, as useless and forgetful of his duties in his office, and in addition, which is much more harmful to him and to all, is completely silent about good, nevertheless he thereby leads countless peoples in droves with him to hell as their first property, to be tormented with him with many torments eternally: yet no mortal may dare to convict him of guilt here; for it is he who judges all and may be judged by none, unless he is revealed to have fallen away from the faith (i.e. if he expressly no longer believes). (i.e., if he expressly no longer professes the Christian religion); for for his permanent position the whole body of the faithful prays all the more fervently, the more seriously it feels that on his preservation, next to God, their salvation also depends." The Correctio Romana (i.e., the Roman Explanation) makes the gloss on this that this chapter would be even more understandable through the context of the Scripture from which this passage is taken (Deusdedit de rebus eccles, lib. I, c. 231), where it continues thus: "For apart from the mystery of the divine omnipotence, as is proper, the saying, Job 12, in the second place, can very well be applied to the holy Roman Church, namely (v. 14. 15.): 'Behold, if he break, no building helpeth; if he shut up any, no man can make out. Behold, if he shut up the waters, all is dried up; and if he let them out, he turned back the land'; and not unjustly, since she (the Roman Church) holds much more specifically in Peter the reins of heaven and earth..... The stream must run dry when it is cut off from its source (the pope). " D. Red.

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" On this cursed, diabolical foundation they build Rome and think that one should rather let all the world go to the devil than resist their superstition. If it were enough that one is above the other, so that he is not to be punished, no Christian would have to punish the other, since Christ says that everyone should consider himself the lowest and least, Matth. 18, 4, Luc. 9, 48.

Where there is sin, there is already no remedy against punishment, as St. Gregory also writes that we are all equal, but guilt makes one subject to another. Now we see how they deal with Christianity, taking away its freedom without any proof from Scripture with their own iniquity, which God and the apostles have subjected to the secular sword, so that it is to be feared that it is the end of Christ's game or his next forerunner.

The other wall.

The other wall is even looser and more inept, that they alone want to be masters of the Scriptures, even though they have learned nothing in them all their lives, presuming to be the only authorities, and with impertinent words, they make believe that the pope may not err in believing that he is evil or pious; they may not indicate a single letter of it. That is why there are so many heretical and unchristian, even unnatural laws in the spiritual law, which we do not need to talk about now. For since they think that the Holy Spirit will not let them be as unlearned and wicked as they can, they are bold to set what they will. And if this were the case, what would be the need or use of the Holy Scriptures? Let us burn them and be content with the unlearned gentlemen of Rome, whom the Holy Spirit holds, who may hold nothing but pious hearts. If I had not read it, it would have been unbelievable to me that the devil should use such clumsy things at Rome and gain followers.

21 But lest we fight against them with words, let us bring the Scriptures. St. Paul says, 1 Corinthians 14:30: "If a better thing is revealed to any man, though he sit and listen to another in the sight of God, he shall not be able to hear it.

If anyone says anything, the first one who speaks must be silent and give way. What good would this commandment be if it were only to be believed by the one who speaks or sits on top? Also Christ says, John 6:45, that all Christians should be taught by God, Isaiah 54:13, so it may ever happen that the Pope and his followers are wicked and are not true Christians, nor are they taught by God to have right understanding; again, if a lowly man has right understanding, why should he not be followed? Has not the pope erred many times? Who would help Christianity if the pope were mistaken, unless someone else were believed more than he, who had the Scriptures for himself?

(22) Therefore it is a fable freely invented, neither may they bring up any letter to prove that it is the pope's alone to interpret the Scriptures, or to confirm their interpretation; they have taken the power from them themselves. And even if they pretend that the authority was given to St. Peter, since the keys were given to him, it is obvious enough that the keys were not given to St. Peter alone, but to the whole church, Matth. 16, 19. 18, 18. In addition, the keys are not ordered to doctrine or rule, but only to bind or loose sin, Joh. 20, 22. 23. and it is a vain invention what they ascribe to them from the keys. But that Christ says to Peter, Luc. 22, 32: "I have prayed for you, that your faith may not fail," may not apply to the pope; since several of the popes have been without faith, as they themselves must confess; so Christ did not pray for Peter alone, but also for all apostles and Christians, as he says, Joh. 17:9, 20: "Father, I pray for them which thou hast given me; and not for them only, but for all them also which believe on me through their word." Is this not spoken clearly enough?

Think for yourself, they must confess that there are devout Christians among us who have the right faith, spirit, mind, word and opinion of Christ; why should one reject the same words and mind and follow the pope who has neither faith nor spirit? Would that the

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denies the whole faith and the Christian Church. Item, it is not only the pope who is right, if the article is right: I believe a holy Christian church; or must therefore pray: I believe in the pope at Rome; and thus draw the Christian church entirely into one man, which would be nothing but diabolical and infernal error. Moreover, we are all priests, as said above, who all have one faith, one gospel, one sacrament; how then should we not have power to taste and judge what is right or wrong in the faith? Where is the word of Paul, 1 Cor. 2, 15: "A spiritual man judges all things and is judged by no one"; and 2 Cor. 4, 13: "We all have one spirit of faith"; how should we not feel, as well as an unbelieving priest, what is right or wrong in faith?

From all these and many other sayings we should become courageous and free and not let the spirit of freedom, as Paul calls it, 2 Cor. 3, 17, be deterred by the fabricated words of the popes, but rather judge everything they do or do not do according to our faithful understanding of the Scriptures and force them to follow the better and not their own understanding. Abraham had to listen to his Sarah, Gen. 21, 12, who was harder subjected to him than we are on earth; Baalam's donkey was also wiser than the prophet himself. If God spoke through an ass against a prophet, Ex 22,28, why should he not still be able to speak through a pious man against the pope? Item, St. Paul punishes St. Peter as an erring man, Gal. 2, 11. ff., therefore it behooves every Christian to take on the faith, to understand and defend it and to condemn all error.

The third wall.

The third wall falls from itself where these first two fall. For where the pope acts contrary to the Scriptures, we owe it to the Scriptures to assist him, to punish him and to compel him according to the word of Christ, Matth.

18:15: "If your brother sins against you, go and tell him between you and him alone; if he does not hear you, take one or two more to yourself; if he does not hear them, tell the community. If he does not hear the congregation, consider him a heathen." Here each member is commanded to take care of the other; how much more shall we do this where one general ruling member acts wickedly, who by his actions gives much harm and trouble to the others. If I am to accuse him before the congregation, I must bring them together. They also have no reason in Scripture that the pope alone is entitled to appoint or confirm a council, but only their own laws, which apply no further, unless they are harmful to Christianity and God's laws. Now, where the pope is criminal, such laws already cease, because it is harmful to Christianity not to punish him by a concilium. Thus we read Apost. 15, 6. that the apostle did not appoint a council to St. Peter, but to all the apostles and the elders. If this had been due to St. Peter alone, it would not have been a Christian concilium, but a heretical conciliabulum. Also the most famous Concilium of Nicaea was neither appointed nor confirmed by the bishop of Rome, but the emperor Constantine, and after him many other emperors, did the same, which were the most Christian concilia. But if the pope alone had the power, they would all have been heretical. Even if I look at the conciliarities that the pope has made, I find nothing special that is aligned in it.

Therefore, when necessity demands it, and the pope is angry with Christendom, let him who can do it first, as a faithful member of the whole body, that there may be a right free concilium. Which no one can do so well as the secular sword; especially since they are now also fellow Christians, fellow priests, fellow spiritual, fellow powerful in all things, and should let their office and work, which they have from God over everyone, go freely where it is necessary and useful to go. Wouldn't that be an unnatural presumption, if a fire went out in a city and everyone should stand still, let burn for and for what there is

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may burn, only because they do not have the mayor's power or the fire may be lit at the mayor's house? Is not every citizen here obliged to move and call the others? How much more should this happen in the spiritual city of Christ, if a fire of displeasure arises, be it at the pope's regiment or wherever it wants. The same thing happens when the enemies attack a city; he deserves honor and thanks who first overthrows the others. Why then should he not deserve honor who scouts the infernal enemies and awakens and calls the Christians?

(27) But that they should boast of their power, which it is not meet to oppose, is nothing spoken. No one in Christendom has the power to do harm or to forbid harm. There is no power in the churches except for correction; therefore, if the pope wanted to use his power to make a free concilium, so that the correction of the churches would be prevented, we should not look at him and his power; and if he would banish and thunder, we should despise this as a foolish man's plan and banish and drive him again in God's trust, as we are able. For such his presumptuous power is nothing, neither hath he it, and is soon put down with a saying of the Scripture. For Paul, 2 Cor. 10:8, says: "God hath given us power not to destroy, but to amend Christendom." Who wants to jump over this saying? It is the power of the devil and the end of Christ that hinders that which serves the improvement of Christianity; therefore it is not to be followed at all, but to be resisted with body, goods and all that we are able. And if a miraculous sign should happen for the pope against the worldly power, or if someone should suffer a plague, as it has happened several times in praise of God, this should not be regarded otherwise than as having happened through the devil for the sake of our faith in God. As Christ proclaimed, Matth. 24, 23: "False Christians and false prophets will come in my name, performing signs and wonders to deceive even the elect", and St. Paul says, 2 Thess. 2, 9. 10. that

the end Christ will be powerful through Satan in false miraculous signs.

Therefore let us hold fast to this: Christian power is not able to do anything against Christ, as St. Paul says, 2 Cor. 13:8: "We are not able to do anything against Christ, but for Christ. But if it does anything against Christ, it is the power of the end Christ and the devil, and it should rain miracles and plagues and be closed. Miracles and plagues do not prove anything, especially in this last worst time, of which false miracles are proclaimed in all Scripture, 2 Thess. 2, 9. 10. Therefore we must hold to the words of God with firm faith, and the devil will cease his miracles.

(29) Hereby, I hope, the false lying terror, by which the Romans have long made us timid and stupid in our consciences, shall come down. And that they are subject to the sword with us all, not having power to interpret the Scriptures by mere force, without art, and having no power to resist a concilium, or according to their will to seize,*) bind and take away its liberty; and where they do so, that they are truly of the end-Christ and of the devil's fellowship, having nothing of Christ but the name.

To be dealt with in the Concilia.

(30) Now let us see the things which ought to be fairly done in the churches, and with which popes, cardinals, bishops, and all scholars ought to deal fairly day and night, if they love Christ and his church. But if they do not do this, let the mob and the secular sword do it, regardless of their banishment or thundering. For one unrighteous ban is better than ten righteous absolutions, and one unrighteous absolution worse than ten righteous banishments. Therefore let us awake, dear Germans, and fear God more than men, Apost. 5, 29, lest we become partakers of all the poor souls that are so miserably lost to the shameful, diabolical rule of the Romans, and that the devil increases more and more every day, thus

*I.e., to demand from the pope the pledge or assurance of fidelity to the pope. D. Red.

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it would otherwise be possible that such infernal regiment would become worse; which I cannot comprehend nor believe.

(31) First of all, it is a dreadful and frightening sight to see that the supreme in Christendom, who calls himself Vicar of Christ and successor of St. Peter, is so worldly and splendid that no king, no emperor can attain and equal him in this, and since he lets himself be called the most holy and spiritual, he is a more worldly being than the world itself is. He wears a threefold crown, where the highest kings wear only one crown. If this is like poor Christ and St. Peter, it is a new likeness. People complain that it is heretical to speak against it, but they also do not want to hear how unchristian and ungodly such a being is. But I think that if he were to pray with tears before God, he would have to take off such crowns, because our God does not like hope. Now his ministry should be nothing else than to weep and pray daily for Christianity and to present an example of all humility.

32. Be it as it may, such splendor is annoying, and the pope, for the sake of his soul's blessedness, is obliged to discard it; therefore, St. Paul says, 1 Thess. 5:23: "Abstain from all things that are annoying;" and Rom. 12:17: "We are to present good not only in the sight of God, but also in the sight of all men. It would be enough for the pope to have a common bishop's crown; with art and holiness he should be greater than others, and leave the crown of court to the end-Christ, as his ancestors did some hundred years ago. They say that he is a lord of the world. This is a lie. For Christ, of whom he boasts of being governor and administrator, said before Pilate: "My kingdom is not of this world," John 18:36. No governor can ever rule further than his lord. Nor is he a governor of the exalted Christ, but of the crucified Christ, as Paul says, 1 Cor. 2:2: "I have desired to know nothing among you but Christ, and him only as crucified." And Phil. 2, 7: So you should consider yourselves as you see in Christ, "who emptied himself and gave a servant's gift to the Lord".

taken to himself." Item 1 Cor. 1, 23: "We preach Christ crucified." Now they make the pope a governor of the exalted Christ in heaven, and some have let the devil rule over them so strongly that they think the pope is over the angels in heaven and has to command them; which are actually the right works of the right end-Christ.

(33) Secondly, what is the use of the people in Christendom who are called cardinals? I will tell you this: Welsh and Germany have many rich monasteries, monasteries, fiefdoms and parishes; they have not known how to bring them to Rome better than by making cardinals and giving them the bishoprics, monasteries, prelatures as their own, *) and thus driving worship to the ground. That is why we now see that Welsh land is almost desolate, monasteries destroyed, bishoprics consumed, prelatures and all churches' interest drawn to Rome, cities ruined, land and people spoiled, since neither worship nor preaching is going on anymore. Why? The Cardinals must have the goods. No Turk could have so spoiled Welsh land and put down church services.

34 Now that Welschland has departed, they are coming to Germany, and they are lifting up neatly; but let us see to it that Germany soon becomes like the Welsh. We already have several cardinals. What the Romans seek in it, the drunken Germans shall not understand until they have no more bishopric, monastery, parish, fief, penny or penny. The end Christ must raise the treasures of the earth, as it is proclaimed, Dan. 11, 8. 39. 43. Therefore, one foams at the top of the bishoprics, monasteries and fiefdoms; and because they are not yet allowed to completely waste everything, as they have done to the Welsh, they need such holy agility in the meantime that they combine ten or twenty prelatures and tear a yearly piece from each one, so that it becomes one sum.

*I.e. one appointed German bishops (so e.g. the archbishops of Mainz, Cologne, Trier, Salzburg 2c.) as cardinals and gave them as Beneficium for their new so-called office those rich monasteries, from whose incomes they had to send however a part to Rome. Those monasteries were then no longer filled with priests, vicars 2c., but simply leased or otherwise administered.

D. Red.

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The provosts of Würzburg give a thousand florins, those of Bamberg also something, Mainz, Trier and theirs more: so one would like to collect a thousand florins or ten, so that a cardinal may hold himself equal to a rich king in Rome.

When we have won this, let us make thirty or forty cardinals in one day, and give to one of them the monastery hill of Bamberg*) and the bishopric of Wuerzburg, with several rich parishes attached, until churches and cities are desolate; and then say that we are Christ's vicars and shepherds of Christ's sheep; the mad, full Germans must suffer well. But I advise that the cardinals be made fewer, or let them feed the pope from his goods. There would be enough of twelve of them, and each would have a yearly income of a thousand florins. How do we Germans come to suffer such robbery and drudgery of our goods from the pope? If the kingdom of France has taken the liberty, why do we Germans allow ourselves to be fooled and fooled? Everything would be more bearable if they were to count out our property alone, devastate the churches with it, and deprive Christ's sheep of their pious shepherds, and lay down the service and word of God. And even if there were no cardinal, the church would still not sink; they do nothing that serves Christianity, only money and quarrels about the bishoprics and prelatures. Any robber could do the same.

Thirdly, if the court of the pope were left with the hundredth part and divided into nine and ninety parts, it would still be great enough to answer in matters of faith. But now there is such a worm and ulcer in Rome, and everything boasts of being papal, that there has not been such a being in Babylonia. There are more than three thousand Pabst's scribes alone; who wants to count the other officials, so many that they can hardly be counted, who all wait for the pen and fiefs of German lands like a wolf for sheep. I am aware that Germany is now far more in need of

*) The Mönchsberg was at that time one of the richest and most beautiful Benedictine monasteries. D. Red.

Rome gives more to the pope than it did to the emperors a long time ago. Yes, some think that annually more than three times a hundred thousand florins come from Germany to Rome, truly in vain and for nothing, for which we gain nothing but ridicule and shame. And we are still astonished that princes, nobility, cities, monasteries, country and people are becoming poor; we should be astonished that we still have something to eat.

(37) While we are getting into the right game here, let us keep quiet a little and let us see how the Germans are not such gross fools that they neither know nor understand the Roman practices. I do not complain here that in Rome God's commandment and Christian law are despised; for it is not so well in Christendom now, especially in Rome, that we should complain of such high things. Nor do I complain that natural or worldly law and reason are worthless; everything lies deeper in the ground. I complain that they do not keep their own invented spiritual law, which is in itself a loud tyranny, avarice and temporal splendor, more than a right. Let us see this.

38 In the past, German emperors and princes agreed to pay the pope the annuities on all fiefs of the German nation, that is, half of the interest of the first year on each fief. The grant was made so that the pope could collect a treasure through such large sums of money to fight against the Turks and infidels, to protect Christendom; so that it would not be too difficult for the nobility to fight alone, but that the priesthood would also do something to help. The popes have used such good simple-minded devotion of the German nation to collect such money for more than a hundred years so far, and now they have made a due and obligatory interest and contribution out of it, and not only have they not collected anything, but they have also donated it.

*A levy which, since the time of Pope John XXII (1318), all clergymen who received an ecclesiastical office (which was called a fief, because the goods from which the person concerned had to draw his income were not his property, but were, as it were, only lent to him) had to pay from the income of the first year to the papal treasury. D. Red.

286 L21, 296-2S8. B. Of the Ten Commandments in particular. Fourth commandment. W.x,321-323. 287

many estates and offices at Rome, which thereby annually, as from a hereditary interest, to pay.

39. If one now pretends to quarrel against the Turks, they send out messages to collect money, often also indulgences sent out, just with the same color, to quarrel against the Turks; thinking that the mad Germans should remain dead fools, always giving money, doing enough for their unspeakable avarice, although we see publicly that neither annals nor indulgences, nor anything else comes to a penny against the Turks, but all at once in the sack that is out of the bottom; lying and deceiving, setting up and making alliances with us, of which they do not intend to keep a hair's breadth. This is what the holy name of Christ and St. Peter must have done.
40. Here now the German nation, bishops and princes should also consider themselves Christian men and protect the people, whom they are commanded to govern and protect in bodily and spiritual goods, from such ravening wolves, who pose as shepherds and governors under sheep's clothing; And because the annals are so shamefully misused, they do not keep what is bound, do not let their land and people be so miserably oppressed and ruined without any right, but keep the annals out by an imperial or common law or abolish them again. For since they do not keep what is bound, they have no right to the annals; so the bishops and princes are obligated to punish such thievery and robbery or to defend them as the law demands. In this, they must support and strengthen the pope, who may be too weak for such mischief alone, or, if he wanted to protect and handle it, he must defend and resist it as a wolf and tyrant, for he has no power. He has no power to do or defend evil. Even if one ever wanted to gather such a treasure against the Turks, we should become witty one day and realize that the German nation could protect it better than the pope, since the German nation itself has enough people to fight with, if money is available. It is with the annotations, as it has been with other many Roman precepts.
41. item, after which has been divided the

The year between the pope and the ruling bishops and foundations, that the pope has six months in the year, one to confer on the others the fiefs that expire in his month;*) so that almost all fiefs are drawn into Rome, especially the very best benefices and dignities.**And those who once fall to Rome in this way never come out again, whether they henceforth never fall in the pope's month; so that the endowments are much too short, and it is a real robbery, which has undertaken not to take anything out. Therefore, it is almost ripe and high time to completely abolish the pope's month and to tear out again everything that has come to Rome through it. For princes and nobility should be threatened that the stolen goods be returned, the thieves punished and those who abuse their leave (permission, authority) deprived of leave. If, on the other day of his election, the pope makes rules and laws in his office, thereby depriving our monasteries and benefices, since he has no right to do so, it shall apply much more if, on the other day of his coronation, the Emperor Carolus makes rules and laws to ensure that no more fiefs and benefices come to Rome through the whole of Germany by the pope's month, and that what has come in is set free again and redeemed from the Roman robber, for which he has the right by virtue of his sword.

(42) Now the Roman avarice and the Roman robber baron did not like to expect that all the fiefs would come in one by one through the pontifical months, but hastened according to his insatiable appetite to tear them all in the shortest possible time, and he has been waiting for the anniversaries and

*I.e. if an ecclesiastical position, which was assigned to the pope during the 6 months, was filled by death or in any other way, then it was assigned to the pope, whereby the chosen one had to pay a significant fee to the pope for his appointment. In the same way, in the Roman Church, the filling of the canonicates (canons' offices) is still divided between the cathedral chapters and the bishop or between the bishop and the sovereign or the pope in the different months. D. Red.

**At the head of each cathedral or other monastery (which usually consists of 12 or 24 or 48 clergymen) there is a provost (praepositus, Vorsteher) and a decan, who are called dignitaries and whose positions are called dignities. D. Red.

288 21, 298-3oo. To the Christian Abel of the German Nation 2c. W. x, 323-325. 289

In the first months such a finding was devised that the fiefs and benefices are still attached (i.e. held) to Rome in three ways.

43 First, if he who has a free benefice dies in Rome or on the way, it must remain eternally the property of the Roman, robbery chair, I should say, and yet do not want to be called robbers; if such robbery no one has ever heard nor read.

44 Secondly, if he has a fief or comes over, who is the servant of the pope or cardinals,*) or if he has a fief before and then becomes the servant of a pope or cardinal. Now, who can count the pope's and the cardinals' servants, if the pope, when he only rides, has around him three or four thousand horsemen, in spite of all emperors and kings. For Christ and St. Peter walked on foot, so that their governors would have all the more to splendor and flaunt. Now avarice has further ingenious and creates that also outside many have the name papal servants, as in Rome; that only in all places the mere mischievous little word "Pabst's servants" brings all fiefs to the Roman chair and staples them forever. Aren't those morose, devilish words? Let us see to it that Mainz, Magdeburg, Halberstadt come to Rome in a fine way and that the cardinalate is paid enough. After that, we want to make all German bishops cardinals, so that nothing remains outside.

45 Thirdly, where a quarrel has begun in Rome about a fief, which, I think, is almost the most common and greatest way to bring the benefices to Rome. For where there is no quarrel here, one finds innumerable boys at Rome, who dig quarrels out of the earth and attack benefices wherever they want; since many a pious priest must lose his benefice or buy off the quarrel for a time with a sum of money; such a fief, arrested with quarrel right or wrong, must also be eternally the property of the Roman see.

*I.e. when someone receives from the pope a title or dignity by which he is counted among the pope's household officials. For example, many German bishops have the title: Hausprälat Sr. Heiligkeit, or: Thronassistent des apostol. 2c. and thus belong to the servants, i.e. to the house officials of the pope.

D. Red.

be. It would be no wonder that God rained down sulfur and hellish fire from heaven and sank Rome into the abyss, as he did Sodoma and Gomorrah in the past, Gen. 19:24. What is the purpose of a pope in Christendom, if his power is not needed for anything else than such wickedness, and he protects and handles it? O noble princes and lords, how long will you leave your land and people open and free to such ravening wolves?

Since this practice was not enough, and the time was too long for avarice to drag all the bishoprics into it, my dear avarice has invented so much that the bishoprics are out by name and the land is in Rome. And that therefore no bishop may be confirmed, unless he buys the pallium *) with a large sum of money and commits himself with gruesome oaths to an own servant to the pope. Therefore, no bishop may act against the pope. The Romans also sought this with the oath, and thus the richest bishoprics came into debt and ruin. Mainz, I hear, gives twenty thousand florins; that is more Romans than I think. They may have set it in the ecclesiastical right before, to give the pallium for free, to reduce the pope's servants, to reduce strife, to leave the monasteries and bishops their freedom: But this would not bear money; therefore the leaf is turned back and all power is taken from the bishops and foundations, they sit like numbers, have neither office, power nor work, but all things are ruled by the head boys at Rome, also almost the office of the sexton and bell ringer in all churches; all disputes are drawn to Rome, everyone does what he wants by the pope's power.

What happened in this year? The bishop of Strasbourg wanted to govern his monastery properly and to reform the church service, and he put forward a number of divine and Christian articles that would serve this purpose. But my dear pope

*) The pallium (mantle) is a garment that belongs to the jnsignia of an archbishop. However, it no longer has the form of a mantle, but consists only of a piece of richly versed cloth that covers the chest and is hung over the neck. With its bestowal, the bishop in question is only permitted to exercise his rights by Pabst's grace. D. Red.

290 21, soo. 301 B. Of the ten commandments in particular. Fourth commandment. W. X, 325-3?7. 291

and the Holy Roman See pushes to the ground and condemns such holy spiritual order completely with each other by request of the priesthood. That is called feeding Christ's sheep, strengthening priests against their own bishop and protecting their disobedience in divine laws. Such public dishonor of God, I hope, will not be done by the end Christian. There you have the pope, as you wanted. Why this? If a church were to be reformed, it would be dangerous to tear it down, and perhaps Rome would have to do the same; rather, no priest should be allowed to remain at one with the other, and princes and kings should be divided, as they have been until now, and the world should be filled with Christian blood, so that Christians do not unite and cause trouble for the Holy Roman See by reforming it.

(48) Hitherto we have understood how they deal with the benefices, which are forfeited and loosed. Now the tender avarice is not satisfied enough; therefore he has shown his prudence also in the fiefs that are still possessed by their administrators, so that they must also be released, even if they are not already released; and that in many ways.

First, he lurks where there are fat prebendaries *) or bishoprics, possessed by an old or sick person, or also with a fictitious inefficiency; to him the Holy See gives a coadjutor, that is, a collaborator, without his will and thanks, too good to the coadjutor, because he is the pope's servant or gives money for it, or has otherwise earned it with a Roman favorable service. Then it must be the free choice of the Chapter,**) or the right of the one who has

*Praebenda (literally: the giving, namely the clergy) is a foundation of goods, from the proceeds of which a number of clergymen are maintained, who have the purpose of reading masses for their founders and praying the "seven times" publicly. What was due to the individual from this Collegium from these proceeds, both the right to it and the position itself, was called a prebend and the holder of it a prebendary. A prebendary foundation differed from a collegiate foundation in the smaller number of its members and the fewer rights and privileges its members enjoyed. D. Red.

**) The cathedral chapter (which, like the collegiate chapter, consists of 12, 24 or 48 or even 96 members, like that of St. Peter in Rome), and

The first is to lend sinecures, and everything only to the Roman Empire.

50. Secondly, a little word Commenden, that is, when the pope orders a cardinal, or otherwise his one, to keep a rich, fat monastery or church;*) as if I were to keep a hundred florins for you. This does not mean to give or lend the monastery, nor to destroy it, nor to refuse service; but to keep it alone; not to preserve or build it, but to expel the person, to take the goods and interest, and to put in it some apostate, lost monk, who takes five or six florins a year and sits in the church during the day, selling signs and images to the pilgrims, so that neither singing nor reading is done there anymore. For if this meant destroying monasteries and aborting worship, one would have to call the pope a destroyer of Christianity and abortor of worship. For he truly does it mightily. That would be harsh language for Rome; therefore it must be called a command or order to keep the monastery. The pope can make four or more of these monasteries commends in one year, since one has more than six thousand florins in income. Thus they increase the worship in Rome and maintain the monasteries; this is also learned in German lands.

Thirdly, there are some fiefs, which they call incompatibilia (i.e. incompatible), which according to the order of ecclesiastical law cannot be kept with each other, as there are two parishes, two bishoprics and the like. Here, the Holy Roman See and the avarice turn from the ecclesiastical law in such a way that it makes for it glosses called unio et incorporatio (i.e. union and incorporation), that is, that it has many incompatibilia living in each other, so that one member of the other is not able to keep the other.

The right to elect the bishop belonged to the bishop to whose advice the bishop was bound in all important matters, as still today in some countries (Prussia, France, Belgium 2c.), while in others the bishop is elected by the pope (Italy, Spain, America) and again in others by the sovereign (Austria, Bavaria 2c.). D. Red.

*) Keep, as much as preserve, i.e. until the definitive occupation, temporarily transferred, from "onunönckars, entrust. D. Red.

292 D. 21, 301-303. To the Christian Nobility of the German Nation 2c. W. x, 327-329. 293

and thus be considered as one benefice; then they are never incompatibilia and the sacred spiritual right is helped that it no longer binds, because only with those who do not buy such glosses from the pope and his Datarius*). Unio is also of this kind, that is, union, that he couples such fiefs together much as a bundle of wood, for the sake of which coupling they are all held for one fief. Thus one can find a curtisan (courtier) at Rome who has 22 parishes, 7 provostries and 44 benefices for himself alone; all of which helps such a masterly gloss, and holds that it is not contrary to law. Now what cardinals and other prelates have, consider each one for himself. In this way, the Germans are to be cleared of the bag and the tickle is to be driven away.

One of the glosses is administratio (i.e. administration), that is, that one has abbeys or dignities in addition to his bishopric and owns all property, without having the name, but only administrator. For it is enough in Rome that the words change and not the deed; just as if I taught that the whore hostess should be called burgomaster and yet remain as pious as she is. Such a Roman regime was proclaimed by St. Peter when he says, 2 Epist. 2, 3: "False masters will come, who will act in avarice with fictitious words over you" to make their profit.

(53) The good Roman avarice has also devised the custom that benefices and fiefs are sold and lent for such a benefit that the seller or handler retains the right and claim to them, so that if the owner dies, the fief dies freely again to the one who sold, lent or left it before; so that they have made hereditary estates**) out of the benefices that no one can come to them anymore, except the one to whom the seller wants to sell it, or his right to it is terminated at his death. In addition

*Dataria is the papal authority that grants privileges, issues the confirmation of bishops and abbots, dispenses with marriage impediments, and collects the fees for them, thus a kind of chamber of accounts.

D. Red.

**) I.e. such goods which are no longer attached to the office and the place, but to the person. D. Red.

There are many who give a fief to another only with the title that he will not receive a penny. It has also become old that one gives a fief to another with the reservation of some sums of annual interest; which was simony in former times. And there are many more of them, which are not to be counted, and so they deal with the benefices much more shamefully than the Gentiles under the cross with Christ's garments, Matth. 27, 35.

But all that has been said so far is almost old and common in Rome. There is one more thing that avarice has devised, which I hope will be the last thing he strangles. The pope has a noble little fist, which is called pectoralis reservatio, that is, his mind's reservation, et proprius motus, and his own will of force. This is how it happens: if someone in Rome obtains a fief that is signed (sealed) and attributed to him in a fair way, as is the custom there, then someone who brings money or has otherwise earned it, there is nothing to be said of, and desires the same fief from the pope, he gives it to him and takes it from the other. If it is then said that he is unjust, then the most holy father must excuse himself that he is not so publicly punished by force against justice, and says: "In his heart and mind he has reserved the same fief for himself and his full authority, although he has never thought of it nor heard of it before in his life. And now he has found a little bell, so that he can lie in his own person, deceive and fool everyone, and all this unashamedly and publicly; and still wants to be the head of Christianity, lets himself be ruled by the evil spirit with public lies.

(55) Now this willfulness and lying reservation of the pope makes Rome such a being that no one can speak of it. There is buying, selling, exchanging, swapping, hissing, lying, cheating, robbing, stealing, showing off, fornication, lechery, in all kinds of contempt of God, that it is not possible for the end-Christ to rule more blasphemously. It is nothing with Venice, Antorf (Antwerp), Alkair (Cairo, at that time the center of the trade between the Orient and Occident) against this fair and merchant trade to Rome; without that there nevertheless sense

294 2 21, 303-305. B. Of the ten commandments in particular. Fourth commandment. W. X, 3S9-332. 295

and right is kept; here it goes as the devil himself wants. And from the sea now flows into all the world the same virtue. Should not such people fear the Reformation and a free concilium, and rather all kings and princes hang together, lest through their unity a concilium be formed? Who would suffer that such a conceit of his should come to light?

56 Finally, the pope has set up his own merchant house for all these noble trades, that is, Datarius' house in Rome. All those who trade in this way for fiefs and benefices must come to this house; they must buy such fiefs and dealings from it and obtain the power to carry out such principal dealings. It was still gracious in Rome in the past, when one had to buy the right or suppress it with money; but now it has become so exquisite that no one allows it to be overreached, it must be bought with sums of money beforehand. Is this not a whorehouse above all the whorehouses that someone would like to conceive, I do not know what whorehouses are called.

If you have money in this house, you can get all these things; and not only these, but all kinds of usury are justified here for money, as: stolen, stolen goods. Here the vows are annulled; here the monks are given freedom to leave the order; here the marital status of the priests is for sale; here the children of whores may be married; here all dishonor and disgrace come to dignity; here all evil censure and malice is knighted and made noble. Here the conjugal estate must suffer itself, which in forbidden degree or otherwise has a defect. Oh, what an estimation and drudgery reigns there, that it has an appearance that all spiritual laws are set only for this reason, so that only many money snares would have to be solved, who should be a Christian. Yes, here the devil becomes a saint and a god as well. What heaven and earth cannot do, this house can. They are called compositiones (i.e. orders), admittedly compositiones, yes confusiones (disorders). Oh how bad a treasure is the customs around the Rhine compared to this holy house.

(58) Let no one think that I say too much; it is all public, that they themselves must confess to Rome that it is more abominable and more than anyone could say. I have not yet, nor do I want to stir the right bright basic soup of the personal vices; I speak only of mean running things and still cannot attain them with words. Bishops, priesthood and before that the doctors of the universities, who are paid for it, should have written and shouted in unison according to their duty. Yes, turn the page and you will find it.

59 There is also the valete back there, which I also have to give. Since the immeasurable avarice has not yet had enough of all these treasures, since three mighty kings have been content with them, he is now beginning to transfer and sell his goods to the Fugger at Augsburg, so that the bishopric and fiefs can now be lent, exchanged, bought and the dear handling of spiritual goods has just come to the right place, and now spiritual and worldly goods have become one handling. Now I would like to hear such a high reason, which would like to think about what could happen from now on through the Roman avarice, which has not happened; unless the Fugger transfers or sells his two and now some trade to someone. I think it has come to an end. For what they have stolen in all countries with indulgences, bulls, letters of confession, butter letters, and other confessionalibus (i.e., things that have to do with confession), what they still steal and create, I consider as patchwork and as if one were to throw a devil into hell. Not that they bear little, for a mighty king could well sustain himself from them; but that he has no equal to the above-mentioned rivers of treasure. I am still silent about the time where such indulgences came from; another time I will ask about it, because Campoflore and Belvedere (the castles of shame and pleasure of the popes) and several other places know something about it.

60 Because such a diabolical regime is not only a public robbery, deception and tyranny of the infernal gates, but also the Christianity in body and soul.

296 D. 21, 305-307. To the Christian Abel of the German Nation 2c. W. X, 332-334. 297

If we want to fight against the Turks, let us start here, where they are most fierce. If we want to fight against the Turks, then let us start here, where they are the most angry. If we justly execute the thieves and behead the robbers, why should we let the Roman avarice go free, who is the greatest thief and robber that has come or may come on earth? and all this in Christ's and St. Peter's holy name. Who can last suffer it or keep silent? Almost everything he has has been stolen and robbed, which is proven by all histories. The pope has never bought such large estates that he can raise from his offices ten hundred thousand ducats without the above-mentioned treasure pits and his land. Christ and St. Peter did not bequeath it to him, nor did anyone give it to him or lend it to him, nor did he inherit it or gain it. Tell me, where did he get it? From this you can see what they are looking for and what they mean when they send out legates to collect money against the Turk.

Rath D. M. L. von Besserung christliches Standes.

61 Although I am now too small to present pieces for the improvement of such an abominable being, I still want to sing out the fool's play and say as much as my mind can, what would and should happen by secular power or general concilium.

62. First, that every prince, nobleman, and city in their subjects forbid to give the annals to Rome, and that they even stop them. For the pope has broken the pact and made a robbery out of the annals to the detriment and shame of the common German nation; he gives them to his friends, sells them for a lot of money and establishes offices on them; therefore he has lost the right to do so and deserves punishment. Thus the secular power is obliged to protect the innocent and defend against injustice, as St. Paul, Rom. 13, 4, teaches and St. Peter, 1 Ep. 2, 14, and also the spiritual law 16, qu. 7. de filiis. Hence it has come that one says to the

To the pope and his: Tu ora, you shall pray; to the emperor and his: Tu protege, you shall protect; to the common man: Tu labora, you shall work. Not so that each one should not pray, protect, work, for everything is prayed, protected, worked, who practices his work; but that each one is assigned his work.

On the other hand, because the pope with his Roman practices, commendations, adjuncts/) reservation (reservation, see § 54.), Gratiis exspectativis,**) pontifical month, incorporation (Einverleibung), union (union, see § 51.), pension, palliis,f) chancery rules and similar bureaucracy, seizes all German monasteries without force or law and transfers them to Rome to foreigners.), pension, palliis,f) rules of chancery and suchlike bureaucracy, seizes all German monasteries without force and right and gives and sells them to strangers in Rome, who do nothing in German lands for them, so that he deprives the ordinaries ††) of their right, makes of the bishops only ciphers and oil idols, and thus acts against his own spiritual right, nature and reason, so that it has finally come about that the benefices and fiefdoms are sold only to gross unlearned asses and boys at Rome through pure avarice; pious learned people enjoy nothing of their merits and art, so that the poor people of the German nation must lack and perish good learned prelates. Therefore, the Christian nobility should stand against him as against a common enemy and destroyer of Christianity, for the sake of the poor souls' salvation, who must perish through such tyranny, and should set, enjoin and decree that henceforth no more fiefs be drawn to Rome, that no more be obtained in it in any way, but that they be taken back from the tyrannical power, kept outside, and that the ordinaries be restored to their right and office to decree such fiefs as best they are able in the German nation. And where

*) Awarding of offices under the title of support of any purpose. D. Red.

**) Candidacy for a church position that has not yet been filled or becomes vacant. D. Red.

†) Granting of the pallium to newly elected bishops and archbishops, with which the exercise of episcopal rights was connected. D. Red.

††) A bishop of a diocese (a parish) is called ordinary because he, as the sole chief shepherd, is the ordinary holder of all spiritual power and rights within his diocese. D. Red.

298 E. 21, 307-30S. B. Of the ten commandments in particular. Fourth commandment. W. X, 334-336. 299

If a Curtisan were to come out and receive a serious order to desist or to jump into the Rhine and the nearest water and to lead the Roman ban with seal and letters to the cold bath, they would realize in Rome that the Germans were not always mad and full, but had also once become Christians, as they no longer intend to suffer the mockery and disgrace of the holy name of Christ, under which such evil and ruin of soul happens, and respect God and God's honor more than the power of men.

64 Thirdly, that an imperial law go forth that no episcopal mantle, nor confirmation of any dignity, be henceforth brought from Rome; but that the order of the most holy and famous Council of Nicaea be re-established, wherein it is provided that one bishop be confirmed by the others-two next, or by the archbishop. If the pope wants to tear up such and all conciliar statutes, what is the use of having conciliar statutes? or who has given him the power to despise and tear up conciliar statutes in this way? So much the more do we abolish all bishops, archbishops, primates,*) make them vain parish lords, that the pope alone is over them, as he is now, and leaves the bishops, archbishops, primates no proper power nor office, snatches everything to himself, and leaves them only the name and the empty title; so far also that by his exemption**) also the monasteries, ubles and prelates are withdrawn from the ordinary power of the bishops, and thus no order remains in Christendom. From this must follow, as has been done, remission of punishment and freedom to do evil in all the world, that I truly fear that the pope may be called hominem peccati (i.e. the

*) In the Roman Church, Primate is the spiritual superior of an entire nation; thus, the Archbishop of Salzburg is Primate of Germany, the Archbishop of Gran is Primate of Hungary, the Archbishop of Poznan is Primate of Poland 2c. D. Red.

**The popes arrogate to themselves the right to remove (eximere) any individual or entire body from the spiritual power and supervision of their ordinary pastors and bishops (ordinaries) and to place it directly under their power; this right is called exemption and can of course only be acquired by payment of a one-time or annual sum. D. Red.

Who can be blamed that there is no discipline, no punishment, no regiment, no order in Christendom, but the pope? who, by such his own presumptuous power, shuts out the hand of all prelates, takes the rod, and opens the hand of all subjects, and gives or sells liberty?

(65) But lest he complain that he is deprived of his authority, it should be decreed that if the primates or archbishops do not want to settle a matter, or if a dispute arises among them, then the same should be brought before the pope, and not any small matter, as happened in ancient times and the highly famous Concilium of Nicaea has established. But what can be done without the pope, that his holiness may not be burdened with such small matters, but may wait for their prayer and study and concern for all Christendom, as he boasts; as the apostles did, Apost. 6, 2. 4. and said: "It is not right for us to leave the word of God and serve the table: we want to hang on to preaching and prayer", and to ordain others over the work. But now Rome is nothing but contempt of the gospel and prayer, and table service, that is, temporal good, and rhymes with the apostles' and the pope's regiment, as Christ and Lucifer, heaven and hell, night and day; and yet is called Christ's vicar and the apostles' successor.

66 Fourthly, that it be ordained that no temporal matter be brought to Rome, but that they all be left to the temporal power, as they themselves set in their spiritual rights, and yet do not keep them. For the office of the pope is to be the most learned in the Scriptures, and truly, not by name, the most holy, to govern the matters concerning the faith and holy life of Christians, to hold the primates and archbishops to it, and to act and take care with them within, as St. Paul, 1 Cor. 6, 7, teaches, and to punish severely that they deal with worldly matters. For it brings unbearable harm to all countries that such things are handled in Rome, where great costs are incurred, and these judges do not know the customs, rights, and

300 E. 21.30S-3I1. To the Christian Abel of the German nation 2c. W.x, 336-338. 301

The customs of the countries, that they several times force and pull the things according to their rights and opinions (i.e. opinions), so that the parties must be wronged. At the same time, the dreadful oppression of the officials should be forbidden in all monasteries, *) so that they take no more than the cause of faith and good morals; what concerns money, property and body or honor, leave to the secular judges. Therefore, the secular authority shall not permit the banishment and activity, where it does not concern faith or good life. Spiritual authority should govern spiritual good, as reason teaches; but spiritual good is not money nor bodily things, but faith and good works.

However, it would be desirable that matters concerning fiefs or benefices be heard before bishops, archbishops. Primates. Therefore, where it would be desirable to separate the quarrels and wars, that the primate in Germania hold a common consistory with adjutoribus (i.e. assessors), chancellors, which, as in Rome, govern signaturas gratiae et justitiae (i.e. the issuance of benefits and rights). (i.e., the issuance of favors and rights), to whom matters in German lands would be properly brought and brought by appeal, who would not have to be paid, as in Rome, with random gifts and offerings, by which they would be accustomed to sell right and wrong, as they now have to do in Rome because the pope does not give them any pay; let them fatten themselves with gifts; For there is no one in Rome who cares what is right or wrong, but what is money or not money; but these should be paid from the annuities or otherwise devise a way, as those who are more knowledgeable and better experienced in these matters, such as I am, are able to do. I only want to have inspired and given cause for concern to those who are able and inclined to help the German nation to become Christians and free again after the wretched, pagan and unchristian regime of the pope.

68. fifth that no reservation

*Officials are episcopal or papal administrators who, in the name of the bishop or pope, investigate and decide all disputed matters of the clergy. D. Red.

and that no fief be held in Rome any longer, if the owner dies, if there is a dispute about it, or if it is a cardinal's or pope's servant. And that it be strictly forbidden and enforced that no Curtisan start a quarrel on any fief, to cite the pious priests, to tribute them and to drive them to contentiren (i.e. to satisfy, to pay). And if a ban or spiritual constraint were to come from Rome, that one should despise it, as if a thief were to banish someone for not wanting to let him steal; Indeed, they should be severely punished for abusing the ban and the divine name so blasphemously in order to strengthen their robbery, and for wanting to drive us with false, fabricated evil to suffer and praise such blasphemy of the divine name and abuse of Christian authority, and to become partakers of their mischievousness before God, if we owe it to God to defend ourselves against it, as St. Paul, Rom. Paul, Rom. 1, 32, punishes them: "They are worthy of death, not only for doing this, but also for agreeing and allowing to do this. But first the lying reservatio pectoralis (i.e. the secret reservation made in the heart) is offensive, by which Christianity is so blasphemously and publicly put to shame and ridicule that its ruler acts with public lies and impudently deceives and fools everyone about the cursed good.

69. Sixthly, that also the casus reservati, the reserved cases, *) are abolished, so that not only much money is wasted by the people, but many poor consciences are entangled and confused by the furious tyrant, to the unbearable harm of their faith in God; especially the ridiculous, childish cases that they blow out with the bull Coena Domini, which are not worthy to be called daily sin, let alone such great cases that the pope does not indulge with any indulgence: as there are, if someone prevented a pilgrim to Rome, or brought the Turks to war, or ver-

*The pope has reserved the absolution of certain sins for himself, so that the faithful, in order to be absolved of them, must turn to Rome; about the number of such reserved cases one is not quite agreed in the Roman church itself. D. Red.

302 E. 21,311,312. B. Of the ten commandments in particular. Fourth commandment. W.x, 338-340. 303

forged the pope's letters.*) They are fooling us with such crude, foolish, unconventional pieces; Sodoma and Gomorrah and all the sins that happen and may happen against God's commandment are not casus reservati, but what God has never commanded and they themselves have devised must be casus reservati, only that no one may be prevented from bringing money to Rome, that they may live safely in pleasure before the Turk and keep the world in their tyranny with their loose useless bulls and letters.

(70) If there should be such a knowledge among all priests, or such a public order, that no secret, unindicted sin is a reserved case, and every priest has the power to absolve all kinds of sins, as they are always called, where they are secret; also neither abbot, bishop nor pope has the power to reserve one of them to him. And if they did so, it would be of no use or consequence; they would also be punished, as they fall into God's judgment without a command and entangle and burden the poor, unintelligent consciences without a cause. But if they are public sins, especially against God's commandment, then they must have a basic casus reservatos. But also not too much; also not by its own power without cause. For Christ did not put tyrants, but shepherds in his church, as St. Peter says, 1 Ep. 5, 2. 3.

71. The seventh, that the Roman see remove the offices, the worms and ulcers of Rome less, so that the pope's servants may be fed by the pope's own goods, and not let his court surpass all kings' courts in pomp and cost; Considering that such a being has not only never served the cause of the Christian faith, but has also prevented them from study and prayer, so that they themselves know almost nothing more to say about the faith; which they have proved quite grossly in this last Roman Council, in which they have, among many

*) These cases are taken from the Constitution of Paul II Etsi Dominicae of 1.1468, wherein, in addition to those listed and reaffirmed in the Bull Oosna Domini, 15 other cases, including this one, are listed as reserved. (Lxtrav. Oomm. lid. V, tit. 9, 6. 3.) D. Red.

The people of the world, in their childish, frivolous articles, have also said that the soul of man is immortal,*) and that a priest must say his prayers once a month if he does not want to lose his fiefdom. What should people say about Christianity and the faith, who, hardened and blinded by great avarice, wealth and worldly splendor, now first of all say that the soul is immortal? This is no small disgrace to all Christianity, which treats the faith shamefully in Rome. If they had less goods and splendor, they would study and pray better, so that they would become worthy and capable of doing the things of faith, as they were before, when they presumed to be bishops and not kings of kings.

(72) To the end that the grave and abominable oaths, which the bishops are forced to take to the pope without any right, be abrogated, so that they, like the servants, be imprisoned; as the incompetent, unlearned chapter sets Significasti**) by their own power and great ignorance. If it is not enough that they weigh down our goods, bodies and souls with many of their foolish laws, thereby weakening the faith and corrupting Christianity, they also take captive the people, their

2. This is the 5th Lateran Conciliar of 1512, in the execution of which Leo X, in his Constitution ^ostoliei ro^iminis (8spt. 1. V., tit. III. 6.8.), says: "With the approval of this holy Conciliar, we condemn and reject all those who maintain that the rational soul is mortal, and who doubt this: since it (the soul) is not only in itself and essentially the form of the body, but also immortal.... To this end we also command all professors of philosophy at the universities, in their lectures in the philosophical principles and conclusions, e.g., of the mortality of the soul, of the unity and eternity of the world, and the like, also to make known with "evil diligence the truth of the Christian religion, and to seek to dissolve those philosophical proofs, since everything can be dissolved." D. Red.

E) With this word begins the 4th chapter in the 6th title of the 1st book of Gregory's Decretals, which make up the 2nd part of the papal canon law. There it says: "It is a necessity that we require an oath for fidelity, for obedience and for unity to us. It is argued that there is no provision for this in the canons; as if any canons could give a law to the Roman Church, while all canons receive their validity only through the Roman Church. Whoever, therefore, wishes to receive from the Apostolic See the insignia of his dignity, must first take the oath of obedience to the Apostolic See" 2c. D. Red.

304 E. 21,312.313. To the Christian Abel of the German nation 2c. W.x, 340.341. 305

The German emperors had it in the past (a right), and in France and some kingdoms it is still held by the kings. They have had great war and strife with the emperors over this, until they have taken it with insolent violence and kept it until now, just as if the Germans had to be fools of the pope and the Roman see before all Christians on earth, doing and suffering what no one else suffers or wants to do. Since this is all violence and robbery to the detriment of episcopal authority and to the harm of poor souls, the Emperor and his nobility are obliged to prevent and punish such tyranny.

73. Ninth, that the pope have no power over the emperor without anointing and crowning him on the altar, as a bishop crowns a king; and that the diabolical hope be not permitted henceforth that the emperor kiss the pope's feet, or sit at his feet, or, as they say, hold his stirrup and the bridle of his mule when he sits up to ride; much less pay homage to the pope and swear loyal allegiance, as the popes impudently undertake to demand, as if they had a right to do so. It is the chapter Solitae **) therein papal authority

*The term is used to refer to the appointment to a prebend and the enfeoffment with the associated goods and income. D. Red.

**The chapter which begins with the word Solitae (in the Decretals of Gregory, Book 1, Tit. 33, Cap. 6) is a decision of the Pope Jnnocens III against the Emperor Alexius III of Constantinople from the year 1198 and is headed: "The secular rule is not above the priesthood, but below it and must obey it; or so: A bishop should not be subject to the princes, but be above them. This decision is applicable many times (sst multnm aUeMdile)." It is too large to print in its entirety, but we will take a few passages from it: "Your Imperial Highness is surprised that in our letter we do nothing but punish you.... But if you had been more attentive to the person of the speaker and those addressed, as well as to the meaning of the language itself, there would have been no reason for it.... That the apostle Peter writes: 'Be subject to the king as to the ruler' 2c., is not to be understood as if the king or the emperor had received the power of the sword over good and evil, but only over those who, using the sword, are subject to his jurisdiction, as the truth itself says: 'He who takes the sword shall perish by the sword'. But the prerogatives of the priesthood you would have had

The words of God are not worth a penny, and all who base themselves on them or fear them, because it does nothing else, because the holy words of God compel and force their right mind to their own dreams, as I have indicated in the Latin.

The devil has devised such exuberant, arrogant, and overreaching behavior on the part of the pope, in order to introduce the end-Christ in time and to elevate the pope above God, as many have already done. It is not proper for the pope to exalt himself above temporal power, but only in spiritual offices, such as preaching and absolving. In other matters, he is to be under it, as St. Paul, Rom. 13, 1, and 1 Petr. 3, 13. 14. teach, as I said above. He is not a statue.

The better we can see that it is said - not by anyone, but by God; not to a king, but to a priest; not concerning a royal tribe, but concerning the priestly lineage (Jer. 1:10.): 'Behold, I set thee over nations and kingdoms, to pluck up, and to break down, and to destroy, and to build, and to plant'.... Moreover, you should have known that God has made two great lights in the firmament of heaven: the great light to preside over the day, and the little light to preside over the night; both are great, but the one is greater. So in the firmament of heaven, i.e. of the whole Church, God made two great lights, i.e. He established two powers, the Papal and the Royal. But the one that presides over the days, i.e. the spiritual ones, is the greater; but the one that presides over the carnal ones is the lesser; so that it may be seen that as great as the difference is between the sun and the moon, so great is the difference between bishops and kings. It is also said in the divine law (Ex. 22, 28.): 'The gods you shall not curse, and the ruler of your people you shall not blaspheme.' Here he sets the priests as gods before the kings, while he calls them chiefs. If, then, your imperial highness had wisely considered this, you would not have done or allowed the patriarch of Constantinople to sit below on the left of your throne; while other kings and princes, as befits them, rise reverently before their archbishops and bishops 2c. Therefore our chastening (eorrsptio) should not be burdensome to thee, but rather pleasing, because a father chastens the son whom he loves" 2c. - Besides this Decretale, the Papal Canon Law still teaches in Cap. 9. adoleuänm in the 7th title of the 5th book of the Decretals that the pope can depose a secular prince (papa prineipsm saeenlarem deponere potsst); likewise, Cap. 13. (I^ovit iüs) in the 1st title of the 2nd book of the Decretals, that the pope has his power from God, but the emperor has it from the pope (papa potestatem üadet a Oeo, Imperator a papa). D. Red.

306 21,313-315. B. Of the ten commandments in particular. Fourth commandment. W. X, 341-343. 307

Holder of Christ in heaven, but Christ alone, walking on earth. For Christ in heaven, in the ruling form, needs no governor, but sits, sees, does, knows, and is able to do all things. But he needs him in the ministering form, when he walked on earth, with laboring, preaching, suffering, and dying. So they turn it around, take away Christ's heavenly ruling form and give it to the pope; let the serving form perish completely. He should almost be the Antichrist, whom the Scriptures call Antichrist; yet all his nature, work and intentions go against Christ, only to destroy and annihilate Christ's nature and work.

It is also ridiculous and childish that the pope, for such a deluded, perverse reason, boasts in his Decretal Pastoralis that he is a proper heir to the empire, if it stands alone.) Who gave it to him? Did Christ do it when he said Luc. 22, 25. 26.: "The princes of the Gentiles are lords, but you shall not be so"? Did St. Peter bequeath it to him? It grieves me that we have to read and teach such impudent, crude, insane lies in the spiritual law and consider them Christian doctrine, when they are actually devilish lies. Of what kind is the outrageous lie de donatione Constantini (i.e. of the donation of the Papal States to the popes, which the Emperor Constantine is supposed to have made). It must have been a special plague from God that so many sensible people allowed themselves to be persuaded to accept such lies, when they are so completely coarse and unconventional that it seems to me that a drunken peasant should be able to lie more breezily and skillfully. How should an emperor rule: preach, pray.

*This chapter is in the so-called Clementines, in the 11th title of the 2nd book, and is a decision of Leo V (around 1310) against Emperor Henry VII. It says towards the end: "We therefore declare, not so much by virtue of the suzerainty which we undoubtedly have over the empire, as by virtue of the power conferred upon us by the right of succession which we have over the empire when it is disposed of, and nevertheless also in the fullness of that power which Christ, the King of kings, the Lord of lords, has conferred upon us in the person of Peter, - this legal decision, as well as all the foregoing processes, to be altogether invalid and void 2c." D. Red.

Which office is most properly the priest's, and Christ imposed it with such great seriousness that he also forbade "they should not carry skirts or money with them," Match. 10:10, since he who must rule a single house can hardly wait for such offices; and the pope wants to rule the empire and remain pope. The boys have thought it up, who would like to be lords over the world under the name of the pope, and to rebuild the destroyed Roman Empire through the pope and the name of Christ, as it was before.

The tenth, that the pope abstain, pull his hand out of the soup, refrain from any title to the kingdom of Naples and Sicily. He has as much right to it as I do, but he still wants to be lord of the fief. It is a robbery and violence, as are almost all his other possessions; therefore the emperor should not allow him such a fief, and if it had happened, he should no longer grant it; but show him the bibles and prayer books for letting secular lords rule land and people, especially those whom no one has given him; and he should preach and pray. This opinion should also be held about Bononia (Bologna), Imola, Vincenz, Ravenna and everything that the pope has taken by force in the Anconitan Mark, Romandiola and other countries of the world and owns unjustly, against all the commandments of Christ and St. Paul. For thus says St. Paul, 2 Tim. 2, 4: "No one wraps himself in worldly business who should wait for divine knighthood." Now the pope is to be the head and the first in this knighthood, and gets more involved in worldly business than any emperor or king; ever, then, he should be helped out and made to wait on his knighthood. Even Christ, of whom he prides himself as governor, never wanted to have anything to do with worldly government, so much so that he said to one who wanted a judgment from him about his brother, Luc. 12, 14: "Who made me a judge for you? But the pope leads without being called, subdues all things like a god, until he himself no longer knows what Christ is, whose governor he is.

308 E. 21,315-317. To the Christian Nobility of the German Nation 2c. W.x, 344-346. 309

In the meantime, the kissing of the pope's feet should no longer be done. It is an unchristian, even end-christian example that a poor sinful man allows his feet to be kissed by one who is a hundred times better than he. If it is done in honor of power, why does not the pope do it in honor of holiness? Hold them against each other, Christ and the pope. Christ washed his disciples' feet and dried them, and the disciples never washed them for him. The pope, as higher than Christ, turns this around and lets it be a great grace to kiss his feet; who, however, should refuse this with all his might, if someone wanted it from him, like St. Paul and Barnabas, who did not want to be honored as God by those at Lystra, but said: "We are equal to men as you", Apost. 14, 14. ff. But our flatterers have brought it so high and made us an idol, that no one is so afraid of God, no one honors him with such gestures, as the pope. They can suffer that, but not at all, if the pope's praise would be broken off by a hair's breadth. If they were Christians and preferred God's honor to their own, the pope would never be happy when he realized that God's honor was despised and his own was exalted; nor would anyone honor him until he realized that God's honor was again exalted and greater than his honor.

78. [To the same great annoying hope is also this ugly piece, that the pope does not allow him to ride or drive, but, even if he is strong and healthy, lets himself be carried by men, as an idol, with unheard-of splendor. Dear, how does such a Luciferian court rhyme with Christ, who walked on foot and all his apostles? Where has there been a worldly king who has ever ridden so worldly and splendidly as he who wants to be the head of all those who disdain worldly splendor and should flee, that is, the Christians? Not that we should almost be moved by him, but that we should fear God's wrath, if we flatter such hopefulness, and

*) §§ 78 and 79 are not in the 1520 edition.

do not let us notice our annoyance. It is enough that the pope thus rages and fools; but it is too much if we approve and indulge in it.

79. For what Christian heart may or should see with pleasure that the pope, when he wants to be communicated to, sits quietly as a grace-junior and has the sacrament handed to him by a kneeling, bent cardinal with a golden reed? Just as if the holy Sacrament were not worthy of a pope, a poor stinking sinner, to stand up and do honor to his God, when all other Christians, who are much holier than the most holy father, the pope, receive it with all reverence. What wonder would it be that God would afflict us all, that we would suffer such dishonor from God and praise him in our prelates, and that we would make ourselves partakers of his damned hope by our silence or flattery? It is the same when he carries the sacrament in the procession. He must be carried, but the Sacrament stands before him like a jug of wine on the table. In short, Christ is not valid in Rome, the Pope is valid all together; and yet we want to urge and urge ourselves to approve, praise and honor such end-christian censure against God and all Christian doctrine. May God now help a free council to teach the Pope, as he is also a man, and no more than God, as he dares to be].

The twelfth is that pilgrimages to Rome be stopped, or that no one be allowed to go on a pilgrimage of his own pride or devotion, unless he is first recognized by his parish priest, city lord, or sovereign as having sufficient and honest cause. I do not say that pilgrimages are evil, but that they are bad at this time; for they see no good example in Rome, but vain vexation, and as they themselves have made a proverb: The nearer Rome, the angrier Christians; they bring with them contempt of God and God's commandments. It is said that he who goes to Rome the first time looks for a scoundrel; the second time he finds him; the third time he brings him out with him. But they have now become so skillful that they arrange the three journeys at once, and have truly given us such

310 21.317-319. B. Of the ten commandments in particular. Fourth commandment. W. X, 346-349. 311

Little piece brought from Rome. It would be better rom never seen nor recognized.

(81) And even though this is not the case, there is still a more excellent one, namely, that simple men are deceived by it into a false delusion and ignorance of divine commandments. For they think that such a thing is a deliciously good work, which is not true. It is a little good work, more often an evil, seductive work; for God has not commanded it. But he commanded that a man should take care of his wife and children, and that he should do what is proper in marriage, serving and helping his neighbor. Now it happens that a man wanders to Rome, spends fifty, a hundred, more or less florins, which no one has commanded him to do, and leaves his wife and child or even his neighbor at home to suffer hardship; and yet the foolish man thinks that he wants to adorn such disobedience and contempt of divine commandments with his own self-willed voluptuousness, when it is a pure presumption or the devil's seduction. The popes with their false, fictitious, foolish golden years have helped to arouse the people, tore them away from God's commandments and drew them to their own seductive pretensions, and caused the very thing that they should have forbidden. But it carried money and strengthened false power, therefore it had to go away, be it against God or the salvation of the souls.

To eradicate such false, seductive faith of simple-minded Christians and to establish a right understanding of good works, all pilgrimages should be stopped; for there is no good in it, no commandment, no obedience, but innumerable causes of sins and contempt for God's commandments. That is why so many beggars come, who, through such a rampage, do innumerable trifles, begging without need, learning and living it. Here comes free life and more misery? which I do not want to count now. Whoever now wants to walk or vow to walk should first inform his parish priest or overlord of the cause; if it were found that he did so for the sake of a good work, that same vow and work would only be trampled underfoot by the parish priest or overlord as a devilish ghost, and

He told him to invest the money and the work that belonged to the pilgrimage in God's commandment and a thousand times better works, that is, in his own or his next poor. If, however, he does it out of presumption to see land and cities, he may be allowed to have his way. But if he has vowed in sickness to forbid these vows, promise and lift up God's commandments against them, that he may henceforth be content with the vow made in baptism to keep God's commandments. But this time, in order to satisfy his conscience, he may be allowed to make his foolish vow. No one wants to walk the right common road of divine commandments; everyone makes new ways and vows for himself, as if he had accomplished all of God's commandments.

After this we come to the great heap, who vow much and yet keep little. Do not be angry, dear sirs, I truly mean it well, it is the bitter and sweet truth, and is that no more monasteries for beggars should be built. Help God, there are already far too many of them; indeed, if God would, they would all be heaped up in two or three places! It has done no good, nor does it ever do any good to go astray in the country. Therefore, my advice is to put ten of them, or however many are needed, in one pile and make one of them, which, sufficiently provided for, should not beg. Oh, it is rather to be considered here what the common heap needs for salvation, than what St. Franciscus, Dominic, Augustine or any other man has set, especially because it is not advisable in their opinion. And that they should not be above preaching and confessing, unless they were called and requested to do so by bishops, parishes, congregations or authorities. Such preaching and confession has given rise to nothing more than vain hatred and envy between priests and monks, great annoyance and hindrance of the common people, so that it has become worthy and well deserved to cease, because it may well be dispensed with. It is not without merit that the Holy Roman See has not increased such an army in vain, lest the priesthood and bishopric, displeased with its tyranny, should one day become too strong for it.

312 E. 21, 319-321. To the Christian Abel of the German Nation 2c. W. X, 349-351. 313

and began a reformation that would not be conducive to his holiness.

84. At the same time, all sorts of sects and differences of one order should be abolished, which sometimes arose for very little reason and remain even less, fighting against each other with unspeakable hatred and envy; Nevertheless, the Christian faith, which exists without any such difference, perishes on both sides, and a good Christian life is valued and sought only according to the outward laws, works and ways, from which nothing more than gluttony and the ruin of souls follow and are found; as everyone sees before his eyes. The pope should also be forbidden to establish and confirm more such orders, and should be ordered to abolish some and to force them into fewer numbers. Since the faith of Christ, which alone is the main good and exists without any (any) orders, suffers not a little danger that people are easily seduced by so many and various works and ways to live more on such works and ways than to pay attention to faith. And if there are not wise prelates in monasteries, who preach and practice more the faith than the law of the order, it is not possible that the order should not be harmful and seductive to simple souls who pay attention to works alone.
85. But now, in our times, the prelates who had faith and established the orders have fallen almost in all places, just as in the days of old among the children of Israel, when the fathers had departed, who had recognized God's works and miracles, as soon as their children, out of ignorance of divine works and faith, began to establish idolatry and their own human works: So also now, unfortunately, such orders have become ignorant of divine works and faith, only in their own rules, laws and ways miserably toil, labor and work and yet never come to the right understanding of a spiritual good life, as the apostle, 2 Tim. 3, 5. 7. proclaimed, saying, "They have a semblance of a spiritual life," and yet there is nothing behind it; "always and always they learn.

and yet they do not come to know what a truly spiritual life is. Thus it would be better that no monastery were there where there was no spiritual prelate who understood the Christian faith. For he may not rule without harm and ruin; and so much more, as much as he seems more holy and of a good life in his outward works.

I think it would be a necessary order, especially in our perilous times, that monasteries and convents should again be ordered in the way they were in the beginning with the apostles and for a long time afterwards, when they were all free for anyone to remain in them as long as he desired. For what else were monasteries and convents but Christian schools, where scripture and discipline were taught in a Christian manner and people were raised to rule and preach; as we read that St. Agnes went to the school, and still see in some women's convents, as in Quedlinburg and the like. Truly, all monasteries and convents should also be so free that they served God with free will and not forced services. But after that, they took vows and made an eternal prison out of them, so that they were considered more than baptismal vows. But what fruit has come from this, we see, hear, read and experience more and more every day.

I am well aware that my advice is highly regarded; I will not inquire about it now. I advise what seems good to me; reject whoever wants it. I see how the vows are kept, especially chastity, which becomes so common in such monasteries and yet is not commanded by Christ, but is given to almost few, as he himself and St. Paul say, Col. 2, 20. I would like to be of help to everyone and not let Christian souls be caught by man's own invented way and law.

Fourteenth, we also see how the priesthood has fallen, and how many a poor priest, overloaded with wife and child, weighs down his conscience, since no one is willing to help them, even though they could almost be helped. If the pope and bishops let what goes here go, spoil what spoils, then I want to help them.

314 E. 21, 321-324. B. Of the ten commandments in particular. Fourth commandment. W. X, 351-3S4. 315

I, I save my conscience and open my mouth freely, it displeases pope, bishops, or whom it wills, and say thus: that after Christ's and the apostles' appointment every city shall have a parish priest or bishop, as Paul clearly writes, Titus 1, 6.And the same priest shall not be obliged to live without a legitimate wife, but may have one, as St. Paul writes, 1 Tim. 3, 2. and Tit. 1, 6. and says: "Let a bishop be a man who is blameless and only has a legitimate wife, whose children are obedient and chaste" 2c. For a bishop and a parish priest is one thing in St. Paul, as St. Jerome also proves. But the bishops who are now, the Scripture knows nothing of, but are set by Christian common order, that one rule over many parish rulers.

So we learn clearly from the apostle that it should be so in Christendom that every city should choose a learned, pious citizen from the congregation, give him the priesthood and feed him from the congregation, leaving him free to become married or not, who would have more priests or deacons beside him, also married, or as they wished, who would help govern the congregation and the church with preaching and sacraments; as it still remained in the Greek church. Afterwards, when there was so much persecution and strife against the heretics, there were many holy fathers who voluntarily withdrew from the marital state, so that they might study all the better and be ready for death and strife at any hour. Now the Roman See, out of its own iniquity, fell into it and made a common commandment out of it, forbidding the priesthood to be legitimate; the devil told them to do so, as St. Paul, 1 Tim. 4:3, proclaims: "Teachers will come who will teach the doctrine of the devil and forbid to be legitimate" 2c. This, alas, has caused so much misery that it is impossible to tell, and has given the Greek church cause to separate, and has increased endless discord, sin, shame and trouble, as does everything that the devil starts and does.

90 What do we want to do here? I

The king advised that it be made free again and that each man be free to marry or not to marry. But there must be a different regiment and order of the estates and the whole ecclesiastical right must go to the ground and not many fiefs come to Rome. I fear that avarice has been a cause of wretched, unchaste chastity; from this followed that everyone wanted to become a priest, and everyone had his child studied for it, not thinking to live chastely, which could well be done without the priesthood, but to feed on temporal food without work and effort, against the commandment of God, Genesis 3:19: "You shall eat your bread by the sweat of your face," have painted it a color, as if their work should keep his prayers and monks. I leave standing here popes, bishops, monasteries, priests and monks whom God has not appointed. If they have laid burdens on them themselves, they also bear them. I will speak of the priesthood that God has appointed, which must govern a congregation with preaching and sacraments, dwell with them and keep house in time; they should be given freedom to marry by a Christian concilium, to avoid danger and sin. For since God Himself has not joined them, no one should or may join them, even if it were an angel from heaven, let alone a pope; and what is set against this in spiritual law is nothing but fables and tales.

I further advise whoever is to be consecrated to the parish or otherwise, that he not speak (promise) to the bishop in any way to keep chastity; and hold against him that he has no power at all to demand such a vow, and it is a devilish tyranny to demand such. But if one must or will say, as some do: Quantum fragilitas humana permittit (i.e. insofar as human weakness permits), let each one interpret these words freely negatively, id est: non promitto castitatem (i.e. I do not promise chastity); for fragilitas humana non permittit caste vivere (human weakness does not permit a chaste life), but angelica fortitudo et coelestis virtus (an angelic strength and heavenly power) alone, that he may keep a free conscience without all vows. I

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I do not want to advise, nor do I want to prevent those who do not yet have wives from marrying or remaining without a wife; I place this on a common Christian order and on everyone's better sense. But to the wretched heap I will not give my faithful counsel, nor will I withhold consolation from those who are now assaulted with wife and child, who sit in shame and heavy consciences, that they are called priests' whores, and the children priests' children, and I declare this free for my court right.

(92) Many a pious priest can be found to whom no one else can give any blame except that he is infirm and has become disgraced with a wife; yet both of them are so minded in the depths of their hearts that they would gladly always remain with each other in true marital fidelity, if only they would do so with a good conscience, even if they had to bear the disgrace publicly; the two of them are certainly conjugal before God. And here I say that if they are so minded and thus come into a life that they only save their conscience freshly, he takes her as a wife, keeps her and otherwise lives honestly with her, like a married man, regardless of whether the pope wants this or not, whether it is against spiritual or carnal laws. It is more important for your soul's salvation than for the tyrannical, own powerful, unlawful laws, which are not necessary for salvation, nor commanded by God; and you should do as the children of Israel did, Ex. 11, 2, 12, 35, 36, who stole their deserved wages from the Egyptians, or as a servant steals his deserved wages from his malicious master; so also steal your wife and child from the priest.

Whoever has the faith to dare such a thing, let him only follow me freshly; I will not deceive him. If I do not have authority as a pope, I do have authority as a Christian to help and counsel my neighbor from his sins and dangers. And this not without reason and cause.

(94) First, any priest cannot lack a wife, not only for infirmity, but also for housekeeping. If he keeps a wife, and the priest permits him to do so, he may not have her as a wife; what is that but a husband and wife together?

of the alone and yet forbid, they should not fall; even as straw and fire together and forbid, it should neither smoke nor burn.

95. Secondly, that the pope does not have the power to command such things, as little as he has the power to forbid eating, drinking and the natural exit or feistiness; therefore, no one is guilty of keeping it, and the pope is guilty of all the sins that are committed against it, of all the souls that are lost because of it, of all the consciences that are confused and tortured because of it, so that he would have been worthy long ago who would have driven him out of the world, as many wretched souls he has strangled with the devilish rope. However, I hope that God has been more merciful to many of them at their end than the Pope was to them during their life. Nothing good has ever come out of the papacy and its laws, and never will.

96 Third, even if the law of the pope is against it, if a marital relationship is started against the law of the pope, his law is already over and no longer valid. For God's commandment, which commanded that man and wife should not be separated, Matth. 19, 6, goes far beyond the laws of the pope, and God's commandment must not be torn apart for the sake of the papal commandment and remain. Although many foolish lawyers with the pope have invented impediments (i.e. impediments to marriage) and thereby prevented, divided, and confused the marital status, God's commandment has completely disappeared. What can I say, there are not two lines in the whole of Pabst's spiritual laws that would instruct a pious Christian, and unfortunately so many erroneous and dangerous laws that it would not be better to make a red heap of them.

97 But if you say that it is annoying and that the pope must first dispense with it, I say that whatever annoyance there is in it is the fault of the Roman See, which has established such a law without right and against God. In the sight of God and the Holy Scriptures there is no offense. Also, where the pope can dispense for money in his money-addicted tyrannical laws, every Christian can also dispense in the same for the sake of God and the salvation of souls. For Christ has set us free from all human laws,

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before where they are against God and the salvation of the soul, as Gal. 5, 1. and 1 Cor. 8, 9. 10. St. Paul teaches.

98. fifteenth, that I forget not the poor monasteries. The evil spirit, which has now confused and made all estates unbearable through human laws, has also possessed some abbots, abbesses and prelates, so that they preside over their brothers and sisters in such a way that they only soon go to hell and lead a miserable life here as well; as all devil martyrs do. Namely, they have reserved for them in confession all or some mortal sins that are secret, so that no brother should absolve the other in banishment and obedience. Now in all places one does not always find angels, but also flesh and blood, which rather suffer all banishment and penance, before they would confess their secret sin to the prelates and certain confessors, then go to the sacrament with such a conscience, by which they become irregulars *), and of much more sorrow. O blind shepherds! O mad prelates! O ravening wolves! Here I say: if the sin is public or known, then it is fair that the prelate alone punishes it, and this alone and no others he may reserve for him and take off (exclude); of the secret ones he has no power, even if they were the worst sins that one finds or can find. And if the prelate removes them, he is a tyrant, he has no right, he reaches into God's judgment.

(99) So I advise the same children, brothers and sisters: If the superiors will not allow you to confess your secret sins to whom you wish, take them yourself and confess them to your brother or sister to whom you wish; let yourself be absolved and comforted, go and do what you want and should; only firmly believe that you are absolved, then there is no need. And the ban,

*) Irregularity is the defectiveness and inability of a clerical person to exercise his office lawfully (but not validly). Irregular is the clergyman who commits something that is subject to suspension from office or excommunication (ban). The official acts performed in this state are valid in themselves, but illicit for him and therefore fall to his conscience as as many sins as he commits official acts. D. Red.

Irregularity, or what they threaten more, do not be distressed nor misled; they do not apply further than to public or confessed sins; if someone does not want to confess them, it does not concern you. What do you intend to do, you blind prelate, to prevent secret sins by your condemnation? Let go of what you cannot receive publicly, that God's judgment and grace may also have to do with yours. He did not put them entirely in your hands, so that he left them entirely out of his. Yes, you have the lesser part under you. Let your statute be your statute and do not lift them up to heaven in God's judgment.

The sixteenth is that it would also be necessary that the annual feast days, funerals, and soul masses be completely stopped or ever reduced; therefore, that we publicly see before our eyes that nothing more than a mockery has become of them, so that God is highly angered, and are only directed toward money, eating, and drinking. What pleasure would God have if the wretched vigils and masses were so wretchedly performed, nor read, nor prayed; and even if they were prayed, they were not performed for God's sake out of free love, but for the sake of money and obligatory debt. Now it is not possible for God to be pleased with a work or to obtain something from Him that is not done in free love. Thus, it is ever Christian that we do away with everything or do less, which we see coming into an abuse and enraging God more than reconciling Him. It would be preferable to me, indeed more pleasing to God, and much better, that a monastery, church or convent take all their annual masses and vigils in one place and hold a proper vigil and mass one day with heartfelt earnestness, devotion and faith for all their benefactors, than that they hold a special one for each of them every year without such devotion and faith. O dear Christians, God does not care about much, but about praying well, yes, he condemns the long and many prayers, Matth. 6, 7, 23, 14, and says that they will only earn more torment with it. But the miser, who cannot trust God, creates such a creature, worrying that he will die of hunger. 101. to the seventeenth, one would also have to

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to do away with some penalties or punishments of spiritual law, especially the jnterdict, which undoubtedly was devised by the evil spirit. Is this not a devilish work, that one wants to amend a sin with many and greater sins? It is ever a greater sin to silence or put down God's word and service, than if one had slain twenty popes at once, let alone a priest, or kept spiritual goods. It is also one of the tender virtues that are learned in spiritual law; for spiritual law is also called spiritual because it comes from the Spirit; not from the Holy Spirit, but from the evil spirit.

The ban should not be used sooner than the Scriptures instruct it to be used, that is, against those who do not believe correctly or live in public sins, not for temporal good. But now it is the other way round; everyone believes and lives as he pleases, even those who most abuse and disgrace other people with banishments, and all banishments are now only for temporal good. Which we also have no one to thank for the holy spiritual injustice; of which I said further earlier in the sermon.

The other punishments and penalties: suspension, irregularity, aggravation (increase, increase of guilt and punishment), reaggravation, deposition, lightning, thunder, malediction, condemnation, and what are more, should be buried ten cubits deep in the earth, so that their name and memory would no longer be on earth. The evil spirit, which has been loosed by spiritual law, has brought such a terrible plague and sorrow into the heavenly kingdom of holy Christianity, and has caused no more than ruin of soul and hindrance thereby, so that the word of Christ, Matth. 23, 13. may well be understood by him: "Woe to you scribes, you" have taken the authority to teach and "shut up the kingdom of heaven from men, you do not go in, and you hinder those who go in.

The eighteenth, that all feasts be abolished and only Sunday kept. If, however, Our Lady's and the great saints' feasts were ever to be kept, they would all be moved to Sunday, or only in the morning at the

Mass is held, after which the whole day would be a day of work. Cause, as now the abuse goes with drinking, gambling, idleness and all kinds of sin, so we anger God more on the holy days, than on the others. And we are quite the opposite, in that holy days are not holy, workdays are holy, and not only is no service done to God or His saints, but great dishonor is done with the many holy days. Although some foolish prelates think that if they made St. Ottilien, St. Barbarians, and each one a festival according to his blind devotion, he had done a good work; if he did much better, where he made a workday out of a holy day in honor of a saint.

In addition, the common man suffers two bodily damages above this spiritual damage: that he is neglected in his work, eaten up more than usual, and even his body is weakened and made clumsy, as we see every day, and yet no one thinks to improve it. And here one should not consider whether the pope has instituted the feasts or should have a dispensation or leave. What is contrary to God and harmful to man's body and soul, not only has any congregation, council or authority the power to do away with and prevent, without the knowledge and will of the pope or bishop; yes, it is also the duty of the soul to prevent it, even if the pope and bishops do not want it, who should be the first to prevent it. And before that, the church consecrations should be completely eradicated, since they have become nothing more than real tabernacles, fairs and playgrounds, only for the increase of God's dishonor and the souls' unhappiness. It does not help that one wants to pretend that it had a good beginning and was a good work. Yet God blows out His own law, which He had given from heaven, since it was turned into an abuse, and still daily turns back what He has set, breaks what He has made, for the sake of this wrong abuse; as it is written of Him in the 18th Psalm, v. 27: "You turn aside with the perverse."

106. to the nineteenth, that the degrees or members would be changed, in which the conjugal state is forbidden; as there are godfather-

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The fourth and third degrees,*) that where the pope at Rome may dispense for money and sell shamefully, that there also every priest may dispense for free and for the salvation of souls. Yes, God would that everything that has to be bought in Rome and the money trick, the spiritual law, be loosed, that every priest would do the same without money and let it go; as there are indulgences, letters of indulgence, letters of butter, letters of mass, and what more of the confessionalia (confessionals) or confessionals are in Rome, where the poor people are deceived with and robbed of money. For if the pope has the power to sell his money and spiritual net, law I should say, for money, a priest certainly has much more power to tear them up and trample them underfoot for God's sake. But if he has no power to do so, then the pope has no power to sell them through his shameful fair.

(107) To this also belongs that the fasts should be left free to everyone and that all kinds of food should be made free, as the gospel says, Matth. 15, 11. For they themselves at Rome mock the fasts, let us eat oil at home, since they did not grease their shoes with it; then they sell us freedom, butter and all kinds of food, as the holy apostle says, 1 Cor. 10, 25. ff. that we have all this freedom beforehand from the gospel. But with their spiritual right they have caught us and stolen us, so that we have to buy it again with money; they have made such stupid, timid consciences with it that it is no longer good to preach about the same freedom, so that the common people almost resent it and consider it a greater sin to eat butter than to lie, swear, or even commit unchastity. It is man's work, what man has set; put it where you will, and nothing good will ever come of it.

108. to the twentieth, that the wild ca-

*The papal canon law (Osor. 6r. II., oaussa 35, Hu. 4.) gives as a reason for prohibiting marriage up to the 6th degree of consanguinity, "that just as the human race comes to an end in 6 ages of the world, so does the consanguinity come to an end in as many degrees" (ut sieut sox astativus muiuli Zsnsratio st kominis status culture, ita propiu^uitas Asusris tot Zrakibus tsrruiuarstur).

The bishops would destroy the churches and field churches to the ground; as there are, where the new pilgrimages go, Welsnacht, Sternberg, Trier, the Grimthal and now Regensburg, and the number of many more. O, how heavy, miserable account will the bishops have to give, who allow such devil's specter and receive enjoyment from it? They should be the first to deny it; they think it is a divine, holy thing, they do not see that the devil drives it, to strengthen avarice, to establish false imaginary faiths, to weaken parish churches, to increase tabernacles and fornication, to lose money and work uselessly and only to lead the poor people around by the nose. If they had read the Scriptures as well as the damned spiritual law, they would have known how to handle things.

It does not help that miraculous signs are performed. For the evil spirit can perform miracles, as Christ proclaimed to us, Matth. 24, 24. If they were serious about it and forbade such beings, the miracles would soon cease. Or, if it were from God, it would not be hindered by their prohibition, Acts 5, 39. 5, 39. And if there were no other sign that such a thing was not from God, that would be enough for people to run raging, without reason, like cattle, which is not possible from God. God has not commanded any of this, there is no obedience, no merit; therefore one should reach in freshly and defend the people. For that which is not commanded, and is more than God's commandment, is surely the devil himself. This is also a disadvantage for the parish churches, because they are less honored. Summa Summarum, these are signs of a great unbelief among the people. For if they believed rightly, they would have all things in their own churches, where they are commanded to go.

But what shall I say? Every man thinks only of how to arrange and maintain such a pilgrimage in his own circle, not caring at all how the people rightly believe and live. The rulers are like the people, one blind man leads another. Yes, where the pilgrimages do not want to start, they raise the saints: not in honor of the saints, who are honored enough without their elevation.

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but to run and to raise money. So the pope and the bishops help: here it rains indulgences, there is enough money; but what God has commanded, no one is careful about, no one follows, no one has money. Oh, that we are so blind, and not only let the devil in his ghosts have his will, but also strengthen and increase it! I wish the dear saints were left in peace and the poor people unharmed. What spirit has given the pope power to raise the saints? Who tells him whether they are holy or not? Otherwise, are there not enough sins on earth, one must also tempt God, fall into his judgment and set up the dear saints as money idols? Therefore, I advise to let the saints elevate themselves, yes, God alone should elevate them, and let everyone stay in his parish, where he finds more than in all the churches, even if they were all one church. Here you will find baptism, sacrament, preaching and your neighbor; which are greater things than all the saints in heaven. For they have all been sanctified by the Word of God and Sacrament.

111. Because we despise such great things, God is just in His wrathful judgment, that He should punish the devil, who leads us to and fro, arranges pilgrimages, raises chapels and churches, erects saints' exaltations, and more foolish works, so that we may go from right faith into new, false misbeliefs; just as he did in ancient times to the people of Israel, whom he seduced from the temple at Jerusalem countless times, yet in God's name and in the good appearance of holiness, against which all the prophets preached and were martyred. But now nobody preaches against it, perhaps bishops, pope, priests and monks should torture him too. In the same way, Anthony of Florence and others must now be sanctified and elevated, so that their sanctity may serve for glory and money, which otherwise would have served only for God's glory and good example.

(112) And though the exaltation of saints might have been good in time past, yet now it is no longer good; even as many other things were good in time past, and yet are now vexatious and injurious, such as these: Holidays,

Church treasures and ornaments. For it is obvious that through the elevation of saints, not God's honor nor the betterment of Christians is sought, but money and fame, that one church wants to be and have something special before the other and would be sorry for it, that another would have the same, and that their advantage would be common; so even spiritual goods have been decreed for the abuse and gain of temporal goods in these worst last times, that everything that is God Himself must serve avarice. Even so, such advantage serves only two purposes, sect and hope, that one church is unequal to the other, despising and exalting one another; yet all divine goods are to be common and equal to all, serving only for unity. The pope, who would be sorry if all Christians were equal and one, is also in favor of this.

Here it belongs, that one should disown or despise, or ever make common of all church liberty, bulls, and what the pope sells to Rome on his shingle. For if he sells or gives indulgences, privileges, indulgences, graces, privileges, faculties to Wittenberg, Halle, Venice and before to his Rome, why does he not give it to all churches in common? Does he not owe it to all Christians to do for free and for the sake of God all that he can, even to shed his blood for them? So tell me, why does he give or sell to this church and not to the other? or must the cursed money in his holiness eyes make such a great difference among Christians who all have the same baptism, word, faith, Christ, God and all things? Eph. 4, 4. 5. Do they want to make us blind with eyes to see and foolish with pure reason, so that we should worship such avarice, evil and mirror-fighting? He is a shepherd; yes, where you have money, and no further: and yet they are not ashamed to lead us to and fro with their bulls. They only care about the cursed money and nothing else.

114 Therefore I advise that, if such foolish work is not done, every pious Christian man should open his eyes and let himself be familiarized with the Roman bulls, seals, and

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Do not be distracted by the glitter, stay at home in his church and let his baptism, gospel, faith, Christ and God, who is the same in all places, be the best for him and let the pope remain a blind guide for the blind, Matth. 15, 4. Neither angel nor pope can give thee so much as God gives thee in thy parish; yea, he deceiveth thee from the divine gifts which thou hast in vain unto his gifts which thou must buy, and giveth thee lead for gold, hide for flesh, cord for the bag, wax for honey, word for goods, letters for the spirit; as thou seest before thine eyes, and yet wilt not know it. If thou shouldest go to heaven on his parchment and wax, the chariot shall soon break, and thou shalt fall into hell, not in the name of God.

Let it be but a certain rule unto thee: What you must buy from the pope is not good, nor from God. For what is of God is not only given freely, but all the world is punished and condemned because it did not want to receive it freely; as there is the gospel and divine works. We have deserved such deception for God's sake, that we have despised His holy word, the grace of baptism, as St. Paul says, 2 Thess. 2, 11. 12.: "God will send a strong delusion to all those who have not received the truth for their salvation, so that they may believe and follow the lie" and deception, as they are worthy.

116 Twenty-first. It is one of the greatest necessities that all begging should be stopped in all Christendom, that no one among the Christians should ever go begging; it would also be easy to make an order about it, if we had the courage and earnestness to do so, namely, that every city should feed its poor people and not admit any foreign beggar, they could be called whatever they wanted, they would be brothers of the Wall or begging orders. Any city could feed its own people, and even if it were too small, the people of the surrounding villages would be asked to contribute. Otherwise, they would have to feed so many peasants and bad boys under the name of begging; so one could also know which ones were truly poor or not.

117: So there should be a decomposer or

A guardian, who would knead all the poor and tell the council or priest what they needed, or how this could best be arranged. In my opinion, there is not so much fraud and deceit in any trade as in begging, all of which could easily be driven away. The common people are also harmed by such free general begging. I have considered that the five or six mendicant orders come to one place each year more than six or seven times, plus the common beggars, embassies, and friars, that the calculation has been found, how a city is estimated at sixty times a year, without what is due to the secular authorities, and the Roman see robs with its goods, and they consume uselessly; that it is one of God's greatest wonders to me, how we may remain and be nourished.

118 But that some think that the poor are not well provided for in this way, and that not so large stone houses and monasteries are built, nor so abundantly, I almost believe. But it is not necessary. He who wants to be poor should not be rich; but if he wants to be rich, let him take hold of the plow with his hand and dig it out of the ground himself. It is enough that the poor be provided for, lest they die of hunger or freeze to death. It is not fitting that one should be idle at another's work, be rich, and live at another's ease, as is now the wicked abuse; for St. Paul says, 2 Thess. 3:10, "He that worketh not shall not eat." No one is ordained by God to live on other people's goods, but only the preaching and ruling priests, as St. Paul 1 Cor. 9, 14, for their spiritual work; as also Christ says to the apostles, Luc. 10, 7: "Every worker is worthy of his reward."

119. Twenty-secondly, it is also to be feared that the many masses offered in monasteries and convents are not only of little use, but arouse great wrath of God; therefore it would be useful not to offer more of them, but to do away with the many offered: since they are seen to be held only as sacrifices and good works when they are offered, they are not to be offered, and they are not to be offered.

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Sacraments, like baptism and penance, which are not useful for others, but only for those who receive them. But now it has come to pass that masses are said for the living and the dead, and all things are founded thereon; wherefore also so much is instituted of them, and such a thing has become of them, as we see.

120 But this is perhaps still too fresh and unheard of, especially for those who fear that their craft and nourishment will be laid down for them by such masses; I must spare further mention of it until a proper understanding arises again as to what and for what the mass is good. Unfortunately, for many years now, it has become a craft of temporal nourishment that I would henceforth advise to become a shepherd or other workman rather than a priest or monk, because he would know well beforehand what keeping mass is.

But I am not speaking here of the old foundations and cathedrals, which were undoubtedly founded so that, since not every child of the nobility should be a hereditary owner and ruler according to German customs, they might be provided for in the same foundations and freely serve God there, study and become and make scholars. I am talking about the new foundations, which are founded only on prayer and the celebration of masses, by which example the old ones are also burdened with the same prayers and masses, so that they are of no use or even of little use; although it is also by God's grace that they finally, as they are worthy, come to the leaven, that is, to the chorale singers' and organs' clamor and lazy, cold mass, so that only the temporal endowed interest is obtained and consumed. Oh, such things should be seen and described by pope, bishops, doctors; they are the ones who do it the most: always let go along what only brings money, always one blind man leads the other. This is what avarice and spiritual right do.

But it should no longer be the case that a person has more than one cathedral (canonry) and prebend and is content with a moderate status, so that another person may have something in addition to him; so that the excuse of those who have

say: they must have more than one for the preservation of their honest standing. One would like to measure honesty so high that a whole country would not be enough for its preservation. Thus avarice and secret distrust of God run quite safely along beside it, so that it is often taken for necessity of the honest state, which is pure avarice and distrust.

The twenty-third, the brotherhoods, item indulgences, letters of indulgence, letters of butter, letters of mass, dispensation, and what is equal to the thing, only all drowned and killed, there is nothing good. If the pope can dispense with you in butter dishes, mass letters, etc., he should also be able to let the parish priest do so, whom he has no power to take away. I am also talking about the brotherhoods in which indulgences, mass and good works are distributed. Dear one, in baptism you began a brotherhood with Christ, all the angels, saints and Christians on earth; keep this and do it enough, and you will have enough brotherhoods. Let the others shine as they will, so they are equal to the pennies against the florins. But if there were such a one, which gave money together to feed poor people or to help someone else, it would be good and would have its indulgence and merit in heaven. But now it has become collations *) and drunkenness.

Before that, one should chase out of German lands the papal messages with their faculties, which they sell to us for great money, which is nothing but fraud; as they take money and make unjust good, dissolve the oaths, vows and covenants; tear apart with it and teach tearing apart faithfulness and faith, pledged among themselves; speak that the pope has power. That is, they speak the evil spirit, and sell us such devilish doctrine, taking money for it, that they teach us sins and lead us to hell.

If there were no other evil trick that proved that the pope is the right end-Christ, this piece would be enough.

*Collation is an intermediate meal, which on fast days may only amount to the fourth part of the main meal, but in addition the consumption of beer or wine is permitted according to the canonical rule: Fluidum non frangit jejunium (i.e. liquids do not break the fast). D. Red.

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to prove it. Do you hear it, Pope, not the most holy, but the most sinful, that God is destroying your chair from heaven and lowering it into the abyss of hell! Who has given you authority to exalt yourself above your God, to break and dissolve that which He has commanded, and to teach the Christians, especially the German nation, who are of a noble nature, who are praised as constant and faithful in all histories, to be unstable, perjured, traitors, evil-doers, unfaithful? God has commanded that one should keep an oath and be faithful even to one's enemies, and you refuse to break such a commandment, in your heretical, end-Christian decrees you say that you have his power, and through your throat and pen the evil Satan lies as he has never lied before, forcing and urging the Scriptures according to your will. Oh Christ, my Lord, look down, let your last day come and destroy the devil's nest in Rome. Here sits the man of whom Paul said, 2 Thess. 2, 3. 4: "who should rise above you and sit in your church, presenting himself as a god: the man of sin and the son of perdition." What is papal power but to teach and increase sin and wickedness, to lead souls to damnation under your name and appearance?

The children of Israel, Jos. 9, 19, 20, had to keep the oath they had taken to the Gabeonites, their enemies, unknowingly and deceitfully. And the king of Zedekiah, 2 Kings 23:4, 5, 6, 7, 24, 20, had to be miserably lost with all the people, because he broke his oath to the king of Babylon. And in our country, a hundred years ago, the noble king of Poland and Hungary, Vladislaus, was unfortunately slain by the Turk, together with so many noble people, because he allowed himself to be seduced by a papal message and a cardinal, and tore up the blessed and useful treaty and oath he had made with the Turk. The pious Emperor Siegmund had no more luck after the Concilium of Constance (or Costnitz), in which he let the boys break the escort given to John Huss and Jerome, and all the misery between Bohemia and us resulted from it. And in our times, help God, what Christian blood has been shed over the oath and covenant, which

which Pope Julius made between the Emperor Maximilian and King Louis of France and tore up again? How I would like to tell it all, what misery the popes have caused with such devilish presumption, to tear oaths and vows between great lords, to make it a disgrace, and to take money for it. I hope that the last day is at the door. It cannot and may not get any worse than the Roman See is doing. He suppresses God's commandment; he exalts his commandment above it. If this is not the end-Christ, let another say who he may be. But of it another time more and better.

To the twenty-fourth, it is high time that we also take up the Bohemians' cause seriously and with truth, to unite them with us and us with them, so that the atrocious blasphemies, hatred and envy on both sides may cease. I will, in my foolishness, submit to the first my discretion with the reservation of any better mind.

First, we must truly confess the truth and allow our justification to admit something to the Bohemians, namely that John Huss and Jerome of Prague were burned at Costnitz against papal, Christian, imperial escort and oath, thus going against God's commandment and causing the Bohemians great bitterness. And even though they should have been perfect, suffered such grave injustice and disobedience to God from ours, they were not guilty of approving of it and confessing it as right; indeed, even today they should give up life and limb before confessing that it was right to break the imperial, papal, and Christian oaths and act contrary to them. Therefore, although it is the impatience of the Bohemians, it is more the fault of the pope and his people for all the misery, all the error, and all the ruin of souls that has occurred since the same council.

129 I do not want to judge Johannis Huss's article here, nor defend his error, although my mind has not yet found anything erroneous in him, and I may happily believe that those have neither judged nor honestly condemned anything good, who by their faithless dealings have transgressed Christian guidance and God's commandment.

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have undoubtedly been possessed by the evil spirit more than by the Holy Spirit. No one will doubt that the Holy Spirit does not act against God's commandment; so no one is so ignorant that escort and faithful breaking is against God's commandment, even if it was promised to the devil himself, let alone to a heretic. It is also obvious that Johannes Huss and the Bohemians were promised such an escort and did not keep it, but burned to death over it. I do not want to make a saint or martyr out of Johannes Huss, as some Bohemians do, even though I confess that he was wronged and that his book and teachings were unjustly condemned. For God's judgments are secret and terrible, which no one but He Himself alone should reveal and express.

I only want to say that he is a heretic, however evil he may be, so they burned him unjustly and against God; and should not urge the Bohemians to approve this, or we will never come to unity. We must be united by public truth and not by obstinacy. It does not help that at that time they argued that a heretic should not be escorted; that is just as much as saying that one should not keep God's commandment, so that one may keep God's commandment. The devil has made them mad and foolish, so that they have not seen what they have said or done. God commanded to keep the commandment, and one should keep it, even if the world should perish, let alone get rid of a heretic. Thus one should overcome the heretics with writings, not with fire, as the ancient fathers did. If it were an art to overcome heretics with fire, the executioners would be the most learned doctors on earth; we would no longer be allowed to study, but whoever overcame another by force would have him burned.

131 Secondly, that emperors and princes send in some pious, understanding bishops and scholars, by no means a cardinal, nor papal embassy, nor heresiarch; for this people is more than too much unlearned in Christian matters, and also seeks not the salvation of souls, but, as all the pope's hypocrites do, their own power, benefit and honor. They have also been the heads of the

of this affliction at Costnitz. That the same skilful people should inquire among the Bohemians how their faith stood, whether it would be possible to bring all their sects into one. In this case, for the sake of souls, the pope should for a time relinquish his authority and, according to the statute of the most Christian Council of Nicaea, allow the Bohemians to choose an archbishop of Prague from among themselves, whom the bishop of Olomouc in Moravia, or the bishop of Gran in Hungary, or the bishop of Gniezno in Poland, or the bishop of Magdeburg in Germany shall confirm; it is enough if he is confirmed by one or two of them, as happened in the times of St. Cyprian. And the pope has none of these to resist; but if he refuses, he acts as a wolf and tyrant, and no one shall follow him and drive back his banishment with a re-banishment.

However, if one wants to do this in honor of St. Peter's chair with the knowledge of the pope, I will let it happen, insofar as the Bohemians do not give a farthing for it, and the pope does not bind them a hair's breadth, subjecting them to his tyrannies with oaths and alliance, as he does to all other bishops against God and right. If he will not let him be satisfied with the honor that his conscience asks for, let him have a good year with his own rights, laws and tyrannies, and let enough be done with the election, and let the blood of all souls that remain in danger cry out over his neck. For no one shall grant injustice, and enough is the honor offered to tyranny. If it may not be otherwise, the election and approval of the common people can still be considered equal to a tyrannical confirmation; but I hope it will not be necessary. In the end, some Romans or pious bishops and scholars will notice and resist papal tyranny.

Neither will I advise that they be forced to do away with both forms of the sacrament, since they are not unchristian or heretical, but let them remain where they wish, in the same way. But that the new bishop be careful that no disagreement arises over such a manner, but that he instruct them amicably that neither is error,

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Just as there should be no discord if the priests dress and dress differently than the laity; likewise, if they do not want to receive Roman spiritual laws, they should not be urged to do so; but first of all, they should see that they walk rightly in the faith and divine Scripture. For Christian faith and standing may well exist without the intolerable laws of the pope; indeed, it may not well exist unless there are fewer or none of the Roman laws. We became free in baptism and are subject only to divine words; why should a man take us captive to his words? As St. Paul says, 1 Cor. 7:23, Gal. 5:1: "You have become free; do not become servants of men," that is, of those who rule by the laws of men.

If I knew that the Pickarten (Bohemian or Moravian brethren) had no error in the sacrament of the altar, because they believed that there is truly bread and wine naturally, but under it truly the flesh and blood of Christ, I would not reject them, but let them come under the bishop at Prague. For it is not an article of faith that bread and wine are essential and natural in the sacrament, which is a delusion of St. Thomas and the pope; but this is an article of faith that in the natural bread and wine is truly natural flesh and blood of Christ. So one should tolerate both sides' delusion until they become one, because there is no danger in believing that bread is there or not. For we have to suffer many ways and orders that are without harm to faith. But where they believed otherwise, I would rather have them outside, but they teach the truth.

What more error and discord would be found in Bohemia, one should tolerate, until the archbishop would be seated again, and in time would bring the group together again in united doctrine. It will certainly not be gathered again by force, nor by defiance, nor by haste; there must be time and gentleness here. Christ had to deal with his disciples and bear their unbelief until they believed in his resurrection. If only another

proper bishop and regiment inside without Roman tyrannies, I hoped it should sheer better.

The temporal goods that have been given to the church should not be strictly demanded again, but because we are Christians and each owes it to the other to help, we have the power to give and leave them before God and the world for the sake of unity. For Christ says, Matth. 18, 20: "Where two are one with one another on earth, there am I in the midst of them." If God would have us do this on both sides, and with brotherly humility one would reach out to the other, and not rely on our own power or right to strengthen us. Love is more and more necessary than the papacy of Rome, which may be without love, and love without the papacy. I want to have done my part here; if the pope or his own prevent it, they will give account for it, that they have sought more their own than their neighbor's against the love of God. The pope should lose his papacy, all his goods and honor, if he would save a soul with it. Now he would let the world perish before he would let a hair of his presumptuous power break off; and still he wants to be the holiest. Hereby I am excused.

137 Twenty-fifth, the universities are in need of a good, strong reformation; I must say it, it displeases whom it pleases. After all, everything that the papacy has instituted and ordained is directed only toward increasing sin and error. What are the universities, where they have not been ordained otherwise, because, as the 2nd Book of Maccabeorum Cap. 4, 12. says: Gymnasia Epheborum et Graecae gloriae, where a free life is led, little of the holy scripture and Christian faith is taught and only the blind pagan master Aristotle rules, even further than Christ? Now here would be my advice that the books Aristotelis, Physicorum, Metaphysicae de Anima, Ethicorum, *) which so far held the best.

S) These are the most important philosophical writings of Aristotle (which he is supposed to have written in 400 or according to others in 747). The first writing, Physica (i.e. the sensual), deals with the things (of the

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would be quite unlike all others who boast of natural things, yet nothing may be taught therein, either of natural or spiritual things; for which no one has yet understood his opinion, and have been burdened with useless labor, study, and expense of so much noble time and souls in vain. I may say that a potter has more skill in natural things than is written in the books. It grieves me in my heart that the damned, arrogant, mischievous pagan has deceived and fooled so many of the best Christians with his false words. God has thus afflicted us with him because of our sin.

138. yet the wretched man teaches in his best book, de Anima (i.e. of the soul), that the soul is mortal with the body. (Of the soul), that the soul is mortal with the body; although many have wanted to save him with forgiven words, as if we did not have the holy Scriptures, in which we are abundantly taught of all things, of which Aristotle never felt the slightest odor; nevertheless, the dead pagan has overcome and prevented and almost suppressed the books of the living God; so that, when I consider such misery, I cannot think otherwise that the evil spirit has brought in the study.

139. Similarly, the book Ethicorum, worse than any other book, is directly opposed to the grace of God and Christian virtues, which is also counted among the best of them. O only far with such books from all Christians! Let no one accuse me of talking too much or of rejecting what I do not know. Dear friend, I know well what I speak, Aristotle is as well known to me as to you and your like; I have also read and heard him with more understanding than St. Thomas or Scotus, of whom I boast without hope.

Being), insofar as they are sensually perceived by us and make themselves known in the appearance. The second writing, Metaphysica (τά μετά τά φνσικά i.e., the Bü.

The third book, Ethica (i.e., the Moral), is about the laws of morality and the rules of human action. The title of the third book, Ethica (i.e., the Moral), is about the laws of morality and the rules of human action. The third writing, Ethica (i.e. the moral), deals with the laws of morality and with the rules for human action. D. Red.

and, where it is necessary, can well prove it. I do not respect that for so many hundred years so much high understanding has worked itself into it. Such objections never challenge me, as they may well have done; since it is on the day that probably more errors have remained in the world and universities for several hundred years.

I would like Aristotle's books of Logica, Rhetorica, Poetica to be kept or to be put into another short form, to be read usefully, to train young people to speak and preach well; but the commentaries and sects would have to be removed, and just as Cicero's Rhetorica without commentary and sects, so also Aristotle's Logica would have to be read monotonously without such great commentaries. But now one teaches neither speaking nor preaching from it, and it has become entirely a disputation and mud-slinging. In addition, one would now have the languages Latin, Greek and Hebrew, the mathematicas disciplinas (mathematical sciences), histories, which I command would be well given to those who understand, and to oneself, if one were earnestly striving for a reformation; and indeed, much is at stake. For here the Christian youth and our noble people, in whom Christianity remains, are to be taught and prepared. Therefore I respect that no more papal or imperial work should be done than a good reformation of the universities; again, no more devilish evil than unreformed universities.

I let the physicians reform their faculties, the jurists and theologians I take for myself, and say first of all that it would be good if the spiritual law from the first letter to the last were eradicated to the ground, especially the Decretals. There is enough left for us in the Bible, how we should conduct ourselves in all things; so such study only hinders the holy Scriptures, even that several parts taste of vain avarice and hopefulness. And even if there were much good in it, it should still perish because the pope has caught all spiritual rights in his heart, so that from now on there is only useless study and deceit in it. Today spiritual law is not that in the books,

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but what is in the will of the pope and his flatterers. If you have established a matter in spiritual law in the very best way, the pope has a scrinium pectoris (i.e. a decision kept secret in the shrine of the heart) about it, and all law and the whole world must be guided by it. Now the same scrinium is often governed by a knave and the devil himself, and he lets himself be praised that the Holy Spirit governs it. This is how one deals with the poor people of Christ, setting them many rights and keeping none, forcing others to keep them or to redeem them with money.

Since the pope and his own have abrogated all spiritual law and do not respect it, and since they hold only their own will over all the world, we should follow them and reject the books. Why should we study them in vain? In this way we can also never learn the will of the pope, which has now become spiritual law. Let it fall in the name of God, which has risen in the name of the devil, and let there be no more Doctor Decretorum (i.e. teachers of papal canon law) on earth, but only Doctores scrinii papalis (teachers of the papal heart cry), that is, the pope's hypocrites. It is said that there is no fine secular government except with the Turk, who has neither spiritual nor secular law, but only his Alkoran; so we must confess that there is no more shameful government than with us, by spiritual and secular law, that no state is any longer in accordance with natural reason, let alone the Holy Scriptures.

The secular law, help God! how it too has become a wilderness! Although it is much better, more artificial, more honest than the spiritual, in which there is nothing good above the name, it has also become much too much. Indeed, reasonable rulers besides the holy Scriptures would be right enough, as St. Paul, 1 Cor. 6:1, says: "Is there no one among you who may judge his neighbor's cause, so that you must quarrel before heathen courts?" It seems to me that the law of the land and the customs of the land are preferred to the imperial common laws, and that the imperial laws are used only for emergencies. And God would have it that, as every country has its

has its own kind and gifts, thus would also be governed with its own short rights, as they have been governed before such rights were invented, and still without them many countries are governed. The extensive and remotely sought rights are only a burden to the people and more of a hindrance than an advancement of things. But I hope that this matter has already been better considered and regarded by others than I am able to put forward.

My dear theologians have sat down from their toil and work, let the Bible rest well and read Sententiae (i.e. sayings of church fathers and conciliae). I think that the Sententiae should be the beginning of the young theologians, and the Biblia should remain for the doctors; so it is the other way round, the Biblia is the first, which leads with the baccalaureate, and Sententiae are the last, which remain with the doctorate forever; in addition, with such a sacred duty that the Bible may well be read by one who is not a priest, but Sententiae must be read by a priest, and a married man (i.e. a layman) could well be a doctor. i.e. a layman) could be a doctor in the Bible, as I see, but not at all in Sententiae. What happiness should befall us if we act so wrongly and put the Bible, the holy Word of God, in such a way? In addition, the pope gives with many strict words to read and use his laws in the schools and courts; but the gospel is little thought of. Thus it is done that the gospel lies idly in the dust under the bench in schools and courts, so that the pope's harmful laws alone may rule.

(145) If we have the name and title of teacher of the Scriptures, we should indeed be compelled to teach the Scriptures by name and no other. Although the arrogant, pompous title is too much for a man to boast about and crown himself a teacher of the Scriptures, it would be tolerable if the work confirmed the name. Now, however, when sententiae alone prevail, one finds more pagan and human conceits than holy, certain teaching of Scripture in the theologians. How shall we do to him now? I know no other advice here, but a humble prayer to God, that the same Docto-

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I give you a doctor of theology, a doctor of art, a doctor of medicine, a doctor of law. The pope, emperor and universities may make the sentences; but be sure, no one will make you a doctor of the Holy Scriptures, but only the Holy Spirit from heaven, as Christ says, John 6:45: "They must all be taught by God Himself. Now the Holy Spirit does not ask about red or brown berets, or what the garb is; nor whether one is young or old, layman or priest, monk or secular, virgin or married; yes, he spoke in time past through an ass against the prophet who rode on it, Deut. 22, 28. If God wanted us to be worthy of such doctors, they would be laymen or priests, married or virgins, even though the Holy Spirit is forced into the pope, bishops and doctors, yet there is no sign or appearance that he is with them.

The theological books should also be few, and the best should be read. For many books do not make one learned, nor does much reading; but to read well and often, as little as there is, makes one learned in the Scriptures and devout. Yes, all the holy fathers' writings should only be read for a while, so that we can enter the Scriptures; so we only read them, so that we remain in them and never enter the Scriptures; so that we are like those who look at the signposts and yet never walk the path. The dear fathers wanted to lead us into the Scriptures with their writing, so we lead ourselves out with it; but the Scriptures alone are our vineyard, in which we should all practice and work.

Above all, in the high and low schools, the noblest and most common lesson should be the Holy Scriptures and the Gospel for the young boys. And would God that every city also had a school for maidens, in which the maidens heard the Gospel for an hour each day, in German or Latin. Truly, schools, monasteries for men and women, began ages ago entirely out of a laudable Christian opinion, as we read of St. Agnes and other saints; there were holy virgins and martyrs,

and was quite well in Christendom; but now there is no more of it than praying and singing. Should not every Christian man by his ninth or tenth year know the whole holy gospel, since his name and life are written in it? A spinner and seamstress teaches her daughter the same craft when she is young, but now even the great learned prelates and bishops themselves do not know the gospel.

O how unequally we deal with the fine young band, which we are commanded to govern and instruct? And a heavy account must be given for not presenting the word of God to them; happens to them, as Jeremiah says, Klagl. Cap. 2, 11. 12.: "My eyes are weary with weeping, my bowels are troubled, my liver is poured out upon the earth because of the destruction of the daughters of my people, when the young and the little children were corrupted in all the streets of the whole city. They said to their mothers: Where is bread and wine? And they pined away as the wounded in the streets of the city, and gave up the ghost in the bosom of their mothers." We do not see this miserable misery, how even now the young people in the midst of Christianity pine away and miserably spoil infirmity half of the gospel, which should always be practiced and practiced with them.

149 We should also, if the high schools were diligent in the holy scriptures, not send everyone there, as happens now, since one only asks for the quantity, and everyone wants to have a doctor; but only the most skilled, well educated in the small schools beforehand, about which a prince or council of the city should take care and not allow to be sent, but well-skilled. But where the holy scripture does not rule, I certainly advise no one to send his child. Everything that is not driven by God's word without ceasing must perish; therefore we also see what kind of people are and will be in the high schools; it is no one's fault but the pope's, bishops' and prelates', who are entrusted with such benefits for the young people. For the high schools should educate vain people highly versed in the Scriptures, who would become bishops and prelates.

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and become pastors, standing at the head against heretics and devils and all the world. But where can you find that? I am very worried that the high schools are great gates of hell, if they do not diligently practice the holy scripture and drive it into the young people.

150. *) [Twenty-sixth, I know well that the Roman crowd will claim and puff up how the pope took the Holy Roman Empire from the Greek emperor and brought it to the Germans, for which honor and good deed he is supposed to have earned and obtained the Germans' respect, gratitude and all good things. For this reason, they may refuse to reform them by throwing all kinds of plans to the wind and letting nothing be considered but such Roman imperial gifts. For this reason they have hitherto persecuted and oppressed many a noble emperor so wantonly and wantonly that it is a pity to say, and with the same agility they have made themselves overlords of all temporal power and authority against the holy gospel; therefore I must also speak of this.

151 There is no doubt that the real Roman Empire, of which the writings of the prophets, Deut. 24, 1 and Daniel Cap. 2, v. 44, have proclaimed, has long since been destroyed and has come to an end, as Balaam, 4 Mos. 24, 24, clearly proclaimed when he said: "The Romans will come and destroy the Jews, and after that they will also perish. And this has happened through the Getas, especially since the Turkish empire began a thousand years ago, and in time Asia and Africa fell away, then Francia, Hispania, and finally Venice arose, and nothing of the former power remained in Rome.

Since the pope did not want to force the Greeks and the emperor of Constantinople, who was hereditary Roman emperor, according to his will, he devised such a plot to deprive him of the same empire and name, and to turn it over to the Germans, who were at that time belligerent and rich in good cries, so that they would bring the power of the Roman empire under their control, and from their hands, they would be able to take over the Roman empire.

*) § 150-162 is not in the 1520 edition.

to fiefdom. And this is what happened. It was taken from the emperor at Constantinople, and the name and title of the emperor were ascribed to us Germans, who thus became servants of the pope, and now there is another Roman empire that the pope has built on the Germans. For that, the first, has long since perished, as I said.

So now the Roman See had its will of courage: Rome taken, the German emperor driven out and with oaths obliged not to dwell inside Rome. We shall be Roman emperor and yet not have Rome in our possession; in addition, we shall always cling to and weave in the will of the pope and his people, so that we have the name and they have the land and cities. For they have always misused our simplicity for their arrogance and tyranny and call us mad Germans who let themselves be fooled and fooled as they please.

Now then, it is a small thing for God the Lord to toss kingdoms and principalities to and fro; he is so mild about them that he sometimes gives a kingdom to a wicked man and takes it away from a pious man; sometimes through the treachery of wicked unfaithful men, sometimes through heirs; as we read in the kingdom of Persia, Greece and almost all kingdoms. And Daniel, cap. 2, 21. and Cap. 4, 14., say, "He dwelleth in heaven, who ruleth over all things, and he alone is he that shifteth, tosseth, and maketh kingdoms." Therefore, just as no one can consider it great that a kingdom should be given to him, especially if he is a Christian, so we Germans should not rejoice that a new Roman kingdom has been given to us. For it is a bad gift in his sight, which he gives to the most unqualified ones many times over; as Daniel, Cap. 4, 37, says: "All that dwell on the earth are as nothing in his sight, and he hath power in all the kingdoms of men to give them to whom he will."

(155) Although the pope has violently and unjustly stolen the Roman Empire, or the name of the Roman Empire, from the right emperor and turned it over to us Germans, it is certain that God used the pope's malice to give the German nation such an empire and, after the fall of the first Roman Empire, another one that now stands,

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to set up. And although we did not give the popes' malice a cause in this, nor did we understand their false request and opinion, we have nevertheless paid for such an empire, unfortunately all too dear, with countless bloodshed, with suppression of our freedom, with addition and robbery of all our goods, especially of the churches and benefices, with toleration of unspeakable deceit and disgrace. We have the name of the empire; but the pope has our goods, honor, body, life, soul and everything we have. This is how one should deceive the Germans, and deceive them with deception. This is what the popes sought, that they would have liked to be emperors; and since they were not able to send this, they nevertheless placed themselves above the emperors.

Because the kingdom has been given to us through God's providence and the request of evil men, through no fault of our own, I will not advise you to let it go, but to rule honestly in the fear of God as long as it pleases Him. For, as it has been said, he does not care where a kingdom comes from, but he still wants to rule it. If the popes have taken it from others dishonestly, we have not won it dishonestly. It was given to us by malicious men out of God's will, which we regard more than the false opinion of the popes, which they had in being emperors themselves and more than emperors, and in mocking us only by name.

157 The king of Babylon had also taken his kingdom with robbery and violence; nevertheless God wanted to have ruled it through the holy princes Daniel, Anania, Asaria, Misael, Dan. 2, 48. 49. 2, 48, 49. Much more he wants the Christian German princes to have ruled this kingdom, that the pope stole it or robbed it or started it anew; it is all God's order, which happened sooner than we knew about it.

For this reason, the pope and his people cannot boast that they have done great good to the German nation by granting this Roman Empire. First of all, they have not done us any good in it, but have misused our simplicity to strengthen their arrogance against the right Roman Emperor at Constantinople.

To whom the pope has taken such against God and right, of which he had no power.

Secondly, that the pope has thereby sought to appropriate the empire not to us, but to himself, to subject to him all our power, freedom, goods, body and soul, and through us, where God would not have resisted, all the world; as he himself clearly recounted in his decrees and attempted with many a wicked trick on many German emperors. Thus, we Germans have been taught pretty German: since we thought we would become lords, we have become servants of the most cunning tyrants; we have the name, title and coat of arms of the empire, but the treasure, power, right and freedom of the same has the pope; thus the pope eats the kernel, thus we play with the empty shells.

160 So help us God, who, as I have said, has given us such an empire through cunning tyrants and commanded us to rule, that we also obey the name, title and coat of arms and save our freedom, let the Romans see once what we have received from God through them. If they boast that they have given us an emperorship, let it be so, let it be so; then the pope will give Rome and everything he has from the emperorship, let our country be free of its unbearable treasures and drudgery, give back our freedom, power, property, honor, body and soul, and let there be an emperorship as befits an emperorship, so that its words and pretensions may be fulfilled.

But if he does not want to do that, what does he reflect with his false, fictitious words and lies (hauntings, mirages)? Has it not been enough to lead the noble nation around by the nose for so many hundred years without stopping? It does not follow that the pope should be above the emperor because he crowns or makes him. For the prophet Saint Samuel anointed and crowned King Saul and David by divine command, and yet was subject to them, 1 Sam. 10:1, Cap. 16:13. And the prophet Nathan anointed King Solomon, yet was not set over him, 1 Kings 1:38, 39; item, Saint Elisha had one of his servants anoint King Jehu of Israel, yet they remained obedient under him, 2 Kings 16:13.

346 E. 21.3SS-357. B. Of the ten commandments in particular. Fourth commandment. W. X, 391-394. 347

9, 6. And it has never happened in all the world that he who consecrates or crowns the king is over him, except through the only pope.

Now he has himself crowned pope by three cardinals who are under him, and yet he is still above them. Why should he, against his own example and all the world's and Scripture's training and teaching, rise above temporal power or emperorship merely because he crowns or consecrates him? It is enough that he is above him in divine things, that is, in preaching, teaching, and administering the sacraments, in which also every bishop and priest is above every man; as St. Ambrose was in the chair over the emperor Theodosius, and the prophet Nathan over David, and Samuel over Saul. Therefore let the German emperor be emperor rightly and freely, and not suppress his power nor sword by such blind pretence of papal hypocrites, as if they, stripped (except), should rule over the sword in all things.]

163. twenty-seventh: That is enough said about the spiritual infirmities; one will and may find more of them, where these would be rightly regarded; also want to indicate the secular ones in part. First of all, there is a great need for a general commandment and approval of the German nation against the excessive abundance and costliness of clothing, which impoverishes so many nobles and rich people. God has given us, as in other countries, enough wool, hair, flax, and everything that honestly serves for proper, respectable clothing for every class, so that we would not need to waste such a great treasure on silk, velvet, gold pieces, and all foreign goods. I think that even if Pope Benedict did not rob us Germans with his unbearable drudgery, we would still have more than too much of these secret robbers, the silk and velvet merchants. Thus we see that each one wants to be equal to the other, and thus hopefulness and envy are aroused and increased among us, as we deserve; which all and much more misery would remain, if pride would let us gratefully content ourselves with the goods given by God.

164 The same would also be necessary to

The country is also home to a small specie, which is also one of the large ships in which money is transported from Germany. By the grace of God, we grow more food and drink, and as delicious and good, than any other country. I will perhaps pretend foolish and impossible things here, as if I wanted to put down the greatest trade, merchandising. But I am doing my part. If it is not improved in the community, then better yourself, who wants to do it. I do not see many good customs that have come into a country by merchandising, and God before times made his people of Israel dwell therefore from the sea and do not do much merchandising.

But the greatest misfortune of the German nation is certainly the purchase of interest. If it were not for this, many would have to leave their silk, velvet, gold pieces, specie and all kinds of splendor unpurchased. It has not lasted much more than a hundred years and has already brought poverty, misery and ruin to almost all princes, monasteries, cities, nobility and heirs. If it were to stand for another hundred years, it would not be possible for Germany to keep a penny; we would certainly have to eat each other. The devil has devised it, and the pope has hurt all the world with his confirmation.

Therefore I ask and call here: let every man look upon his own, his children's and his heirs' ruin, which does not rumble at his door, but already in his house; and let the emperor, princes, lords and cities do this, that the purchase be condemned and forbidden from now on, regardless of whether the pope and all his right or wrong is against it, whether fiefs or foundations are founded on it. It is better to have one fief in a city with a bona fide hereditary estate or interest endowed than a hundred on the purchase of interest; indeed, one fief on the purchase of interest is worse and more difficult than twenty on hereditary estates. Truly, the interest purchase must be a figure and sign that the world is sold to the devil with grave sins, that at the same time temporal and spiritual goods must break us; yet we notice nothing.

Here, too, a bridle would have to be put in the mouths of the Fuggers and similar companies. How is it possible?

348 E. 21, 357-359. To the Christian Nobility of the German Nation 2c. W.x, 394-396. 349

That it should be divine and right, that with one man's life so great royal goods should be brought together in one heap? I do not know the calculation, but I do not understand how one with a hundred florins can acquire twenty florins a year, yes, one florin the other; and all this not from the earth or from the cattle, where the property is not in man's wit, but in God's grace. I command this to the worldly wise. I, as a theologian, have no more to punish than the evil reputation, of which St. Paul says, 1 Thess. 5, 22: "Beware of all evil reputation or appearance." I know that it would be much more godly to increase agriculture and decrease merchandising, and that those do much better who, according to the Scriptures, work the earth and seek their food from it, as it is said to us and to all in Adam, Gen. 3:17, 18, 19: "Let the earth be forsaken, if thou workest therein; it shall bear thee thistles and thorns, and in the sweat of thy face shalt thou eat thy bread." There is still much land that is not cultivated and herded.

168 After this follows the abuse of gluttony and drunkenness, of which we Germans, as a special vice, do not have a good cry in foreign lands, which is henceforth no longer to be advised by preaching, so firmly it has broken in and taken over. The damage to goodness would be the least if the following vices did not follow: murder, adultery, stealing, dishonor to God, and all vice. The worldly sword may resist a little here, otherwise it will go as Christ says, Matth. 24, 38. 39. Luc. 17, 26. ff.: "that the last day will come like a secret rope, when they will drink and eat, free and court, build and plant, buy and sell"; as it goes now, so strongly that I truly hope that the last day is at the door, although it is least thought of.

Lastly, is it not a wretched thing that we Christians should keep among ourselves free, common women's houses; if we are all baptized to chastity? I know well what some say about it, and it has not become the custom of the people, and it is hard to dissuade them that it is better to have such a house than a conjugal one.

and virgin persons or even more honest ones to shame. But should not the worldly and Christian regiment consider how to avoid it with such a pagan way. If the people of Israel could exist without such mischief, how should the Christian people not do the same? Yes, how do many cities, markets, villages and towns stand without such houses; why should large cities not also stand?

170] With this and the other things mentioned above, I want to show how many good deeds the temporal authorities should do and what the office of all authorities should be, so that everyone may learn how terrible it is to rule and sit at the top. What is the use of a sovereign being as holy for himself as St. Peter, if he does not intend to help his subjects diligently in these matters? His authorities will condemn him, for authorities are obliged to seek the best interests of their subjects. But if the authorities thought about how to bring the young people together in marriage, the hope of marital status would almost certainly help each one and ward off the temptations.

But now it happens that everyone is drawn to piety and monasticism; among whom, I fear, the hundredth has no other cause than the desire of food and doubt to preserve himself in the conjugal life. Therefore they are wild enough beforehand and want, as they say, to rob, so it rather bubbles in, as experience proves. I find the saying to be true: Despair is what makes monks and priests; that is why it works and stands, as we see.

But I will faithfully counsel, in order to avoid many sins, which are grossly destructive, that neither boy nor girl bind themselves to chastity or spiritual life before thirty years. It is also a special grace, as St. Paul says, 1 Cor. 7, 7. 8. 9. Therefore, whom God does not particularly urge, let his becoming spiritual and vowing be pending. Yes, I say further: If you trust God so little that you cannot support yourself in the marital state, and only want to become spiritual because of this mistrust, then I ask you for your own sake.

350 D- 21,359.360. B. Of the ten commandments in particular. Fourth commandment. W. X, 396-399. 351

own soul, you do not want to become spiritual, but rather become a farmer or whatever you like. For where there must be simple trust in God to obtain temporal nourishment, there must certainly be tenfold trust to remain in the spiritual state. If you do not trust God to feed you temporally, how will you trust Him to sustain you spiritually? Oh, unbelief and distrust corrupt all things, lead us into all misery, as we see in all states.

173 There would be much to say about the wretched creature. The youth has no one to care for them. Everybody goes as he goes, and the authorities are as much use to them as if they were nothing; but that should be the noblest concern of the pope, bishops, lords and conciliatory authorities. They want to rule far and wide and yet be useful to no one. Oh, how seldom a wild beast will be a lord and overlord in heaven for the sake of these things, even though God Himself built a hundred churches and raised all the dead. That is enough for this time.

For what is to be done to the temporal power and the nobility, I have said enough in my opinion in the booklet of good works. For they also live and rule, so that it would be better. But there is no equality of worldly and spiritual abuses, as I have indicated there]. I am also well aware that I have sung highly, given many things that are considered impossible, attacked many pieces too harshly. But how shall I do to him? I am obliged to say it. If I could, I would also

Several interpretations of this can be read in:

I. Part, 1. B. Mos., 21. cap., § 292-304.

II. part, 1. B. Mos., 41. cap., § 45-53, of the regents and the sovereign state; as well as there § 214-237, of the sovereign state and regiment.

III. part, 2. B. Mos., 18. cap., § 32-62, from the authority and worldly regiment, as also from the qualities of the regents.

III. part, 5. B. Mos., 1. cap., § 11-21, of appointment and installation of the authorities.

III. part, 5. b. Mos., 17. cap., § 1-29, of the authority.

III. part, interpretation of the 5th chapter of the 5th book of Moses, 1st chapter, § 8-59, of the arrangement of the worldly regiment and the properties necessary for it.

so do. I would rather the world be angry with me than God; they will never be able to take more than my life. I have so far offered peace to my adversaries many times; but, as I see, God has forced me through them to open my mouth wider and wider and has given them enough, because they are idle to talk, bark, shout and write. Well, I know another little song about Rome and about them. Jucket sie das Ohr, ich will es ihnen auch singen und die Noten auf's Höchst stimmen. Do you understand me well, dear Rome, what I mean?

175 I have also asked many times for my letter to be recognized and interrogated, but all this has been of no avail. Although I also know, if my cause is right, that it must be condemned on earth and justified only by Christ in heaven. For this is the whole of Scripture, that the cause of Christians and Christianity must be judged by God alone; no human being has ever been justified on earth, but the adversary has always been too great and strong. It is also my greatest concern and fear that my cause may remain undamned, by which I certainly recognize that it is not yet pleasing to God. Therefore, let only the fresh go forth, be it pope, bishops, priests, monks or scholars; they are the right people who shall pursue the truth as they have always done. God grant us all a Christian mind and especially the Christian nobility of the German nation a right spiritual courage to do the best for the poor church, amen. At Wittenberg in the year 1520.

IV. Theil, Ausleg. der 22 ersten Ps., 20. Ps., § 1-62, ein allgemein. u. öffentl. Gebet für d. Obrigk.

IV. Theil, Ausleg. der 25 ersten Ps., 4. Ps., § 3-16, eine Vermahn, an die Großen dieser Welt.

IV. Theil, Ausleg. der 25 ersten Ps., 20. Ps., von der Obrigkeit.

V. Theil, Ausleg. des 101. Ps., vom Verhalten weltlicher Regenten.

XI. Theil, 2. sermon on the other Sunday, after Easter, by the teachers and the authorities.

XIII> Part, Sermon on the 22nd of Sunday, n. Trin., § 1-9, of the secular regiment.

The same sermon, § 10 ff, from the spiritual regiment.

Xlllb- part, 1. sermon on 23. sunday, n. Trin., from the spiritual and worldly. The first part of the sermon.

352 Joh. Friedrich's letter on whether one should judge according to Mosis 2c. W. x, 398-401. 353

b. Whether one should judge and adjudicate according to Mosaic or imperial law.

Duke Johann Friedrich's letter to D. M. Luther concerning this controversial question.

Dear Doctor! Your letter was sent to me today by Magister Spalatin, which I read with pleasure, and I thank you for it and for the fact that you, who are otherwise burdened with much trouble, have taken so much trouble to respond to the request that I have made of you through Magister Veit, and that you have shown me your thorough understanding with divine words, with the offer that I may again compare it with in graces and otherwise, that I will do it with great pleasure.

2nd And it is even my gracious request that you should not have any complaint about the fact that you wrote to the chancellor earlier for this reason, because necessity almost forced me to apply further. For Magister Wolfgang stands almost firm and will hardly let himself be led by the courts of men; he has also brought it about that M. Gn. Lord and Father is so harsh on it when the Chancellor or I are against it that His Grace wants to consider us as opponents of the divine word.

I hope to God, however, that I will partially turn His Grace around with this letter of yours. I understand that the Magister will be traveling to you shortly, for which reason I have not informed him of your letter, so that he may run the horns of the Mosaic judgment past you. Although it is not my place to judge, I am concerned that there is more flesh than spirit; but when you stab him, you will find it well.

4 For the sake of the re-purchasable interest, we have to take great pains to ensure that five or four per hundred are given. Is

But when it is obtained, and that it is to be given by those to whom it is done too well, then it is a trouble, then one runs to and fro, then this and that preacher must be set before and help that they may give nothing. Almost all of us have to come to the pulpit about this. Ostrich cries out that he who gives it sins more than he who takes it; the authorities must sin when they command it for the preservation of peace and justice, and the cries are everywhere.

Therefore you could not have done anything better for me than that you have reported me so thoroughly. I tried hard to see if I could have sent Strauss to you and to Philip in Wittenberg, so that he would have received with divine scripture that which he defied so hard. But it did not happen, he talked his way out with embellished words.

I also received a document from him today in which he wrote a great deal about redemption. I would also have been of a mind to send it to you. But since I know that you are burdened with much writing, I wanted to spare yours. However, I have given it to Magister Veit so that he may bring it to you one day.

(7) There are, alas, too many enthusiasts, God be praised, and they cause us a great deal of trouble up here. But I do not think that it would be better if you had once taken yourselves out of the way and gone from one city to another in the principality and seen, as Paul did, with what preachers the cities of the believers were filled with.

35453 .244-246. 8 Of the ten commandments in particular. Fourth commandment. W. X, 401-463, 355

The people of Thuringia would have been provided with them. 1 Tim. 5, 2. Tit. 1, 6. 10. I believe that you would not want to do a more Christian work here in Thuringia. Whichever preachers would not be suitable, you would have to remove with the help of the authorities. However, according to Paul's saying in 1 Cor. 11:19, "false prophets must be, that the good may be proved.

(8) I have not wished to keep all this from you, in your gracious opinion, and I do not want you to take my clumsy letter in bad taste and understand it better than I wrote it. I hereby place myself in your and the other Christians' prayers. Date in haste, Weimar, on St. John's Day, the Baptist, in the 24th year.

Concerns of D. Martin Luther, whether one should judge or judge according to Moses or imperial law.

Grace and peace in Christ. Most Reverend Prince, Most Gracious Lord. Magister Veit has left me several pieces to write to His Grace.

First, whether one should judge and pass judgment according to the law of Moses or according to the imperial laws, because there are some who insist that imperial laws are unchristian. To this I have answered before and still say: Where imperial rights set something that would be against God, of which I know nothing, one should certainly not abide by them. But since such worldly rights are external things, like food and drink, clothing, house and yard, they are of no concern to Christians, who are governed by God's Spirit according to the gospel.

(2) Now that imperial laws, and not Moses', have been adopted and are in use in the world, it is not fitting that we should create a sect and discord here, and adopt Mosiah's laws and abandon imperial laws, as little as sects and discord are to be created for the sake of food and drink; since faith and love can well remain with and under imperial laws. Yes, we are obliged to keep imperial rights and not Mosis for the cause: for love compels us to make ourselves like those with whom we are, because it can be done without danger to faith. Now we are with those who hold imperial rights and not Mosi's rights.

(3) If emperors and princes were to unite and accept Mosiah's law,

We should also follow them: otherwise we should not make our own nor special law and offend the others with it, but keep the saying, 1 Cor. 9, 20: "With the Gentiles I was heathen, with the Jews I was Jewish." Peter also wants this, 1 Epist. 2, 13.: "Be subject to all human order." Item: "Honor the king." And Paul, Rom. 13, 1: "Let every soul be subject to the authorities" 2c. Now if false preachers or Moshi's drivers become emperors and take possession of the world, let them then choose and keep Moshi's or Eli's or Adam's law; we are obliged to keep the laws which our authorities and neighbors keep.

(4) As to the other, whether a prince should suffer the usurious purchase of interest, I answer: It would be fine that, according to the old world custom, the tenth of all goods should be given annually to the authorities; that would be the most divine interest that could be; for with it the interest men would not be burdened. If God gave much or little good, the tithe would also be according to that, yes, it would still be desirable and to suffer that, all other burdens removed, one would take the fifth or sixth, as Joseph did in Egypt; but now such orderly being is not in the world, I must despair of this and say, it would be highly necessary that one would justify the purchase of interest in all countries, but to do away with it completely is also not right, because it could well become right. But that E. F. G. should protect or defend the people against this usurious interest.

356 E.53,246.247. Concerns of Luther and Melanchthon, that after Genesis 2c. W.x, 402-464. 357

I do not advise it, because it is not from a prince in the law, it is a general plague, accepted by all, therefore it should be suffered, and the interest people should be held to it, that they suffer it and do not block themselves, nor do their own, but make themselves even with others, even with harm, as love demands, until God gives the princes, that they change this in unity; however, let the consciences be burdened of those who take unjust interest. This is what I mean by interest, which does not exceed four or five per hundred, which is not usurious in amount, but is certain and not in danger, as it should be; But where there are more than five to the hundred, then every ruler and authority should do to bring it up to the fifth or fourth, and to some extent slacken the principal sum, after (according to) they have gone long, and the same with kindness, that therewith a beginning may be made to bring the whole purchase of interest right and into its cheap danger in time.

The third thing is that I have already said about the fief of the priest and the common chest in Eisenach, because this fief is due to the canons, they should be allowed to do with it as they wish, and the castellans have no part or right in it, as it is given to them by the owner, because one should not sacrifice it at all.

from the robbery. These are the pieces given by Magister Veit.

For the sake of the enthusiasts with the preaching, I hope it should now be well advised to the matter in Orlamünde, because D. Carlstadt has handed over the parish, that a righteous man be appointed there with us. But the Satan of Allstädt, although he has offered to come to us, has not and nevertheless threatens high in his corner. In my opinion, he is not yet fledged nor in time, I would like him to bring out something, he still has a lot to do before I should do so. But if E. F. G. likes it, she would like to see to it that he has to come here and answer for himself; for see, so that he can reprove and condemn our doctrine, or if he is such an intrepid hero, prove his spirit under Duke George or in some other place. It is not good that he needs our shadow, our victory and all our advantages, won by us without their help, against us; sitting on our dung and barking at us is a bad spirit; he goes once, as I have done, and dares it outside this principality before other princes, let us see where his spirit is. But I leave all this to E. F. G.'s good pleasure, which may be commended to him by God in His mercy. At Wittenberg, on the Saturday after the new Saint Benno's martyrdom day. 1524.

Martinus Luther, D.

The first is the first of the two, and the second is the first of the two, and the third is the third of the two, and the third is the third of the two.

Dr. Martin Luther's concerns.

Every judge is bound to judge according to the laws of the land wherein we dwell; for since we are subject to the Gentiles, we are also subject to their laws and sword; and this may be done in good conscience.

Thus St. Peter says in his first epistle, Cap. 2, 13: "Be subject to all human creatures," that is, to all human order.

ness. For the law of Moses is of no concern to us. The gospel does not teach anything about rights, but teaches only the spirit, 1 Cor. 3, 6.

Philip Melanchthon's first concern.

Because papal law has come into contempt, many people seek new laws, rights, and ceremonies, and again circumcise themselves. For this reason, one should actually

Z58B . Of the ten commandments in particular. Fourth commandment. W. x, 404-407. 359

All who believe that the laws of Moses must be kept out of necessity, that they are in ungodly error; as it says in Acts 15:9, "That no new burden should be laid upon the Gentiles. 15:9, "That no new burden be laid upon the Gentiles." And the whole of St. Paul's epistle to the Galatians, Cap. 2, 4: "If ye circumcise yourselves, ye are fallen from grace." That one should use the sword and the law of the Gentiles is proven by St. John the Baptist, Luc. 3, 14, when he gave this rule to the Roman soldiers: "Do no violence or injustice to anyone, and be content with your soldiers. So he leaves to the Gentiles pay and office. Likewise, St. Paul to the Romans, Cap. 13, 24, calls the authorities "God's servants and God's order. Item: he calls Timothy, 1. Ep. 2, 1. 2., "to pray for the Gentile officers". Now robbery is neither God's service nor order; therefore one should not pray for robbery, that it may last or stand. Moreover, the saints were officials, as the centurion in the Gospel, Matth. 8, 5; item, Cornelius in the Acts of the Apostles, Cap. 10, 1; Joseph among the Egyptians, Gen. 41, 41; Naaman among the Syrians, 2 Kings. 5:1; Daniel of Babylon, Dan. 6:2. Therefore, it is to be taken into account that those who want to urge us to judge according to the laws of Moses are in godless error.

Philipp Melanchthon's second. Concerns.

1. the gospel is a preaching of the righteousness of the spirit or eternal life, Joh. 17, 63. and Jer. 31, 34.
2. neither does the gospel require anything other than what the Holy Spirit brings, as love, chastity 2c.

The other things are all free, as clothes, food, housekeeping, government, all of which St. Paul to the Colossians, Cap. 2, 8, calls "the element of this world," or worldly statutes. And St. Peter, 1 Ep. 2, 8, "human creature," that is, human order, established by men, as office and authority.

4. and just when is free to eat pork

to eat and not to eat; therefore it is also free to judge or not to judge according to the Law of Moses.

(5) Yes, all those who bind the conscience to the laws of Moses do evil against evangelical freedom.

6. Christ, our dear Lord, has commanded the civil order of human reason; for St. Paul speaks to the Philippians, Cap. 3, 20: "Our citizenship is in heaven." As if he wanted to speak: It will yet come to pass that they will make a human government and police out of the gospel, as we now see happening at Mulhouse, and Carlstadt teaching; but they do not see what the gospel is. Moreover, Christ did not want to be a judge between the brethren, Luc. 12, 13. 14.

(7) Whether anyone would say, "It would still be much better to judge according to divine rather than human laws. For the word of God makes man's conscience certain, which the word of man cannot, Ps. 84, 13. Ps. 119, 105. To this I give this answer: No one is forced by the word of God to keep the law of Moses. Therefore, those who bind the consciences of men with the law of Moses and force them to keep it do wrong. So also by the word of God the authority of the Gentiles is confirmed, as, to the Romans, Cap. 13, 1. 1 Tim. 2, 2. Luc. 3, 15. Apost. 15. and 1 Petr. 2, 3.

8 Yes, one should use the sword for peace, as St. Paul indicates. Therefore we should keep the present laws, rights and orders. For innovations cause indignation and turmoil.

(9) Now if anyone insists on keeping one part of the law of Moses, he will demand all the laws of Moses, Jac 2:10, and it will follow that all the statutes of Moses must be kept. Now just think what would come of it, if we would accept the year of jubilee or the year of jubilee and other alternation of goods and inheritance. Deut. 25, 10. ff.

10 Apost. 15. The twelve messengers call it tempting God by pressing on the Law of Moses.

360 E. 22:43-46. admonition to all Christians to beware of sedition 2c. W. X, 406-409. 361

3. the duty of subjects to the authorities.

a. In general.

A New Admonition to All Christians to Beware of Sedition and Outrage.

JEsu".

To all Christians who read or hear this letter, may GOD give grace and peace, Amen.

1. By the grace of God, the blessed light of Christian truth, previously suppressed by the pope and his followers, has risen again in these years, so that its manifold, harmful and shameful seduction, all kinds of misconduct and tyranny have been publicly exposed and put to shame, that it is to be expected that there will be an uproar, and that priests, monks, bishops and the entire clergy will be slain and driven out, unless they themselves bring about a serious, noticeable improvement. For the common man, having suffered damage to his property, body, and soul in the course of his movement and displeasure, being too highly tempted and being overly and most unfaithfully afflicted by them, may never suffer this again, nor will he want to, and has good reason to strike with flails and butts, as the Karsthan threatens.
2. Although I do not dislike to hear that the clergy are in such fear and anxiety, whether they would thereby strike at themselves and stifle their raging tyranny, and would God that such terror and fear were even greater: methinks I am certain of it, and am also without all concern of a future uprising or insurrection, especially that which will penetrate and overtake the whole multitude, for the reason that I may not yet doubt that God will keep His word and "much sooner let heaven and earth pass away, before one single tittle or

He himself says Matth. 5, 18. and Cap. 24, 35.

3 Therefore I let threaten and frighten whoever is willing and able, so that the scripture may be fulfilled that says about such spiritual evildoers, Ps. 36, 2: "Their wickedness has been revealed, so that they become enemies," Item Ps. 14, 5: "They are afraid when there is no fear. Proverbs 28:1: "The wicked flee, though no one hunts them." And Deut. 26, 36: "Even a rustling leaf shall frighten them." And Deut. 28, 65. 66. 67.: "God will give you a frightened heart, that your life will weave before you. In the morning thou shalt say, Would to God I had survived the evening; in the evening thou shalt say, Would to God I had survived the morning." Such terror and fear the Scripture gives to all God's enemies for the beginning of their condemnation. Therefore it is fair and pleases me well that such plague should begin in the papists who persecute and condemn divine truth. It shall bite even better.

4 And that I say more: If I had ten bodies, and would acquire so much grace from God that he would chastise them with this fox-tail of bodily death or rebellion, I would gladly offer them all for the wretched heap out of my heart. Ah, Lord God! It is not such a mild punishment at the door; an unspeakable seriousness and wrath, of which there is no end, has already begun over them. The heavens are iron; the earth is brass; no pleading will help: the wrath, as St. Paul says of the Jews, 2 Thess. 2, 8, has finally come upon them. It

362 D. 22, 46-48. B. Of the ten commandments in particular. Fourth commandment. W. X, 409-411. 363

is not to cause an uproar before God. Would God that, since the heap cannot be helped, we would pluck out some and save them from the horrible maw and throat.

(5) The Scriptures give the pope and his people many other ends than bodily death and rebellion. Daniel, Cap. 8, 25, says: "He shall be crushed without hand," that is, not with the sword and bodily force. And St. Paul, 2 Thess. 2, 8., says of him thus, "Our Lord JEsus shall slay him with the spirit of his mouth, and shall destroy him by the shining of his future." The painters also paint Christ on the rainbow, that a rod and a sword come out of his mouth, which is taken from Isaiah, Cap. 11:4, where he says: "He will strike the earth with the rod of his mouth, and with the spirit of his lips he will slay the wicked." But that the painters paint a flowering rod is not right. It should be a rod or staff, and both rod and sword should go over one side alone, over the damned. Item Psalm 10:15: "Contrite the arm of the wicked, and try his wickedness; and his wickedness shall be no more."

(6) From these sayings we learn that the end-Christian reign of the pope will be destroyed with him, namely, that by the word of Christ, which is the Spirit, the rod and the sword of his mouth, his deceitfulness, fraudulence, mischievousness, tyranny, and seduction will be exposed and put to shame before all the world. For the lie and seduction will be destroyed only when it is revealed and recognized. As soon as the lie is recognized, it no longer needs a blow, falls and disappears from itself with all its shame. This is what Psalm 10:15 means: "Search only his wickedness, and his wickedness is already gone. There is no need for more than searching and recognizing.

7. now the pope's being with its foundations, monasteries, high schools, laws and doctrines is a vain lie; brought on by vain lies, it has also deceived, seduced, oppressed the world in body, goods and soul, not otherwise than with appearance and good form.

corrupted. Therefore it needs no more, but only to recognize and reveal, then it falls with pope, priests, monks in all shame and disgrace. For there is no man so foolish as to follow and not to afflict the public lies and falsehood. When such a revelation of the papacy's falsehood has happened, and the spirit of Christ's mouth has gone forth, that the pope with his lies no longer counts for anything and is completely despised, then the last day will come and strike, and, as Paul says, 2 Thess. 2, 8, Christ will completely destroy the pope by his future. This is the most important thing, that the pope and his followers, who are obdurate, will not believe this, but will laugh at it, so that they may fulfill the saying of Paul, 1 Thess. 5, 3: Cum dixerint: pax! "If they be sure, and say, There is yet no need; their destruction shall quickly come unto them." Now lest the papists amend themselves, and seek mercy, let them not believe this, saying, Yea, the last day is yet far off: till in a moment, before they know it, they are in the bottom of the infernal fire over a heap.

8. as I have said, because I am sure from these sayings that by man's hand or rebellion the papacy and spiritual state will not be destroyed, but its wickedness is so terrible that no punishment is sufficient for it, but only the divine wrath itself without any means; I have never yet been moved to defend those who threaten with hand and lash; I know well that they will not come to it; although some would be touched, it will not be a general touching. More priests may have been slain before without any fuss and indignation, since they were still afraid of their banishment and the wrath of God had not yet been incurred; but now that it has been incurred and they are no longer afraid of it, they shall fear in vain, just as they have made us fear in vain with their false banishment, and have had a good, hopeful will in our fear.
9. although the hand will not come to it and I do not need to resist it, I also have to make the hearts one.

364 D- 22,48-so. Admonition to all Christians to beware of sedition 2c. W. x. m-m. 365

teach a little. And for the first, I now leave the secular authorities and nobility in line, who should do this out of the duty of their ordinary authority, every prince and lord in his country. For what is done by ordinary authority is not to be considered sedition. But now they let it all go, one hinders the other: some help and justify the cause of the end of Christ. God will find them and give them according to whether they have used their power and authority to save or destroy their subjects in body, goods and soul. But the common man is to quiet his mind and to say that he refrain from the desires and words that lead to rebellion, and do nothing about the matter without the command of the authorities or the assistance of the authorities. He shall be moved to do this:

(10) First, that, as has been said, it will not come to pass, and all that is said and thought of it is vain words and thoughts. For, as we have heard, God Himself will and will be the punisher here, and they are not at all worthy of such light punishment. We also see how the rulers and lords are so divided and do not even think about it, as if they wanted to help things. All of which is decreed and sent by God, so that he alone may punish them and pour out his wrath upon them. Although princes and lords, as has been said, are not excused by this; they should do their part and defend themselves with the sword they carry, as much as they can, if they could prevent and alleviate God's wrath in part; just as Moses, 2 Mos. 32, 28, had three thousand of the people slain, so that God's wrath might be turned away from the people. As the Scripture also says of Elijah, 1 Kings 18:40, and Phinehas, Numbers 25:11. Not that the priests should now be put to death, which is unnecessary, but only that they should be forbidden by word and restrained by force from doing what they do about and against the gospel. One can do more than enough to them with words and letters, so that neither cutting nor stabbing is necessary.

11. Secondly, even if it were possible that there would be a riot and God would graciously punish them, the way is not a riot.

The rebellion is of no use, nor does it ever bring about the improvement that one seeks with it. For rebellion has no reason, and generally goes more over the innocent than over the guilty. Therefore no sedition is right, no matter how right it may be; and more harm than good always follows from it, so that the saying is fulfilled: "Out of evil comes trouble. Therefore the authorities and the sword are appointed to punish the wicked and to protect the pious, so that sedition is prevented, as St. Paul says, Rom. 13, 4, and 1 Petr. 2, 13, 14, but when Lord Omnes (everyone) looks, he can neither meet nor keep such distinction of the wicked and the pious, strikes into the heap as it hits, and cannot proceed without great grievous injustice.

Therefore pay attention to the authorities. As long as they do not attack and command, be silent with hand, mouth and heart, and do not take on anything. But if you can persuade the authorities to attack and command, you may do so. If they will not, neither shalt thou. But if you continue, you are already unjust and much worse than the other party. I keep and will always keep it with the part that suffers rebellion, as unjust cause it always has, and against the part that makes rebellion, as just cause it always has, so that rebellion cannot go without innocent blood or harm.

Thirdly, rebellion is forbidden by God, since He says through Moses, Deut. 16, 20: Quod justum est, juste exequaris: "What is right, you shall execute with justice." Item Deut. 32, 35: "Vengeance is mine, I will repay." Hence comes the true saying, "He who retaliates is unjust." Item: "No one can be his own judge." Now sedition is nothing else than judging and avenging oneself. God cannot suffer that; therefore it is not possible that sedition should not always make the matter much worse, because it is against God, and God is not with it."

Fourteenthly, in this matter, the rebellion is a particularly sure intervention of the devil. For since he sees the bright light of truth, which exposes his idols, pope and papists, in all the world, and he cannot meet it in any way, the shines are

366 E. 22.5V-S2. B. Of the ten commandments in particular. Fourth commandment. W. X. 414-417. 367

He is so blinded that he can no longer lie, blaspheme and pretend the most foolish things; so completely that he also forgets to use appearance, color and glitter, as he used to do before, as the liars, Pabst, Eck, Emser and their like show in their bulls and writings; he goes on and wants to cause turmoil by those who boast of the gospel, so that he hopes to revile our doctrine as if it were of the devil and not of God; as some are already glorifying in the pulpit from the game he started with the priests at Erfurt.

(15) But he shall not succeed, whether God wills it or not. We must suffer the reproach of him; but he shall also suffer something in return, which shall pay him abundantly. Those who read and understand my teaching correctly do not make a fuss; they did not learn it from me. But that some do this and boast of our name, what can we do about it? How much do the papists do under the name of Christ, which Christ not only forbade, but also destroyed? Shall we keep our choir so pure that even St. Peter does not stumble among us, since among the papists there are all Judas and Judas' pieces, and yet do not want to have their doctrine assigned to the devil? But, as I say, the devil seeks as much cause to revile this doctrine as he can. If he could do something worse, he would do it. He has become dull; he has to hold out, whether God wills it, because he makes such lame, loose, lazy suggestions. It will not and shall not prosper him to rebellion, as he would like.

(16) Therefore I beseech those who would boast of the Christian name to observe, as St. Paul says in 2 Corinthians 6:3, "that we give not cause to the adversaries to blaspheme our doctrine. For we see how skillful the papists are, that they leave the beam in their eyes, and search and scrape with all their diligence, whether they may find a little stick in our eyes. We are not to come upon them, that they have almost nothing good with them, but where our one is not vain spirit and angel, then all our thing shall be wrong; there they rejoice, there they leap, there they sing, as if they had won altogether. Therefore we should beware of the cause of their

Blasphemy, of which they are full, full, full, not for their own sake; for they must blaspheme and "let their mouths be full," Matt. 12:34, even if they do it with lies, as we see they do; but for the sake of the holy gospel, that we may guard its reproach and "shut their mouths," as St. Peter teaches. Peter teaches, that they may not defile us with any truth as much as we are able, 1 Petr. 3, 16. For whatever evil they may say of us, they draw on the doctrine as soon as; and so the holy word of God must bear our reproach, of which we have all the glory. But they want to have their doctrine undefiled, whether they work vain shame, the noble, tender, justified people.

017 But sayest thou, What then shall we do, if the authorities will not begin? Shall we wait any longer, and strengthen their will? Answer: No, you shall do nothing to them. You shall do three things. The first: You shall recognize your sin, which God's strict justice has afflicted with such an end-christian regiment, as St. Paul, 2 Thess. 2, 11. 12., proclaims: "God will send them erroneous doctrine and regiment, because they have not received the love of the truth, that they might be saved. It is vain our fault, all that the pope has done with his own to our goods, body and soul. Therefore you must first confess and put away sin before you will be free from punishment and scourge; otherwise you will kick against the spear, and the stone you throw at heaven will fall on your head.

18 The other: You shall humbly pray against the papal regime, as the 10th Psalm does and teaches, v. 12 ff. and says: "Arise, Lord God, and lift up your hand; do not forget your poor. Why doth the wicked blaspheme thee, O LORD God, and say, Thou inquirest not? Thou seest and knowest his trouble and his fury, that thou mayest deliver them into thy hands. The poor is left unto thee, and thou shalt help the fatherless. Contrite the arm of the wicked, seek out his wickedness, and his wickedness shall be no more" 2c.

19. the third: That you let your mouth-

368 E.22, S2-S4. Admonition to all Christians to beware of sedition 2c. W.x. 417-419. 369

We must be firm in the mouth of the Spirit of Christ, of whom St. Paul says above, 2 Thess. 2:8: "Our Lord Jesus will kill him with the spirit of his mouth. This is what we do, if we confidently continue as we have begun, to spread the pope's and the papists' deception and fraud among the people with speeches and letters, until he is exposed to the whole world, recognized and disgraced. For with words he must first be killed; the mouth of Christ must do it; so that he will be torn from the hearts of men and his lies will be recognized and despised. But when he is out of the heart, that his thing is no more, he is already destroyed. With this he can be better advised than with a hundred riots. We will not break him by force, but rather strengthen him, as has happened to many so far. But with the light of truth, if we hold him against Christ and his teaching against the gospel, he falls and is destroyed without all effort and work. See what I have done; have I not broken off more from the pope, bishops, priests and monks with my mouth alone, without all swordplay, than all emperors and kings and princes have broken off with all their power? Why is that? Because Daniel, Cap. 8, 25, says: "This king shall be destroyed without hand." And St. Paul, 2 Thess. 2, 8. "He shall be destroyed with the mouth of Christ." Now I and every one that speaketh Christ's word may freely boast that his mouth is Christ's mouth. I am ever sure that my word is not mine, but Christ's; so must my mouth also be that of which it speaks.

20 Therefore, you must not desire a physical upheaval. Christ himself has already begun one with his mouth, which will be too difficult for the pope; let us follow it and continue. It is not our work that is going on in the world now. It is not possible that one man alone should start and continue such a being. It has come so far without my concern and counsel; it shall go forth without my counsel, and the gates of hell shall not hinder it. It is another man who drives the little wheel; the papists do not see him and blame it on us.

But it shall become almost real. The devil has been afraid of these years for a long time and has smelled the roast from afar, has also let many prophecies go out against it, some of which point to me, so that I often wonder at his great mischievousness. He would often have liked to kill me. Now he would like to see a physical upheaval so that this spiritual upheaval would be disgraced and prevented. But it will not and shall not help him, whether God wills. "He must be destroyed without hand and only with the mouth", nothing helps before.

21. Behold, therefore, and help to propagate the holy gospel; teach, speak, write, and preach how the laws of men are nothing; forbid and counsel that no man become a priest, a monk, or a nun, and that he that is in go out; give no more money for bulls, candles, bells, tables, churches; but say that a Christian life stand in faith and love; and let us do this for two more years, and you will see where pope, bishops, cardinals, priests, monks, nuns, bells, towers, masses, vigils, robes, caps, plates, rules, statutes and all the worms and vermin of papal rule remain; they will disappear like smoke.

(22) But if we do not teach this, and do not bring such truth to the people, that such a thing may be taken from their hearts, then the pope will remain with us, even if we begin a thousand rebellions against him. Behold, what has been the effect of this single year alone, that we have written and written such truth! How the ceiling has become too short and narrow for the papists! The stationers complain that they must die of hunger. What will become, where such a mouth of Christ will thresh with his spirit for two more years? The devil would like to prevent such a game with physical turmoil. But let us be wise, thank God for His holy word and offer our mouths freshly to this blessed uproar.

23. The ignorance of the papists has been revealed, their glibness has been revealed, their false lying in their laws and orders has been revealed, their false tyranny of the ban has been revealed. In short, everything has been uncovered with which they have-

370 E.22, S4-S7. V. Of the ten commandments in particular. Fourth commandment. W. X, 419-422. 371

The world has been enchanted, frightened and seduced by it since the beginning of time. One sees that it was a vain jugglery. There is nothing left with them that one fears, without only a small auxiliary of worldly power. But since the pretense is gone, and they have to protect themselves with pure force, it is not possible that it will last long. Even what remains in the mouth of Christ "will destroy his future," as St. Paul says, 2 Thess. 2, 8. Therefore, let us stop fresh, let us press in the word honestly, let us cast out the laws of men; so Christ kills the papacy through us. It already sings: Eli, Eli; it is struck. It will soon be called: expiravit (i.e. it gave up its spirit).

(24) But here in this activity I must again admonish some who make a great apostasy and detraction from the holy gospel. There are some who, when they have read a leaf or two, or heard a sermon, wipe out rips of raps, and do nothing more than run over and deny others with their nature, as if they were not evangelical; notwithstanding that sometimes there are simple, simple-minded people who learned the truth when it was told them. I have not taught this to anyone, and St. Paul has harshly forbidden it. They do it only because they want to know something new and be well regarded as Lutherans. But they misuse the holy gospel for the sake of their own will. In this way you will never drive the gospel into their hearts; you will rather scare them off and have to give a hard answer that you have thus driven them away from the truth.

(25) Not so, you fool, hear and be told: First, I ask that my name be kept silent and that they not be called Lutheran, but Christians. What is Luther? If the doctrine is not mine, then I am crucified for no one. Saint Paul, 1 Cor. 3, 4, 5, did not want Christians to call themselves Pauline or Peter, but Christians. How could I, poor, stinking maggot sack, be called the children of Christ by my unholy name? Not so, dear friends; let us eradicate the partisan names and call Christians, whose doctrine we have. The papists have a cheap partisan name, because they do not

who are pleased with Christ's teaching and name, also want to be papal; so let them be papal who is their master. I am not and will not be a master. I have with the church the one common doctrine of Christ, who alone is our Master, Matt. 23:8.

26 Secondly: If you want to Christianize the gospel, you must pay attention to the people you talk to. These are of two kinds. First, there are some who are obdurate, who will not listen, and who seduce and poison others with their lying mouths, such as the pope, Eck, Emser, some of our bishops, priests and monks. With them you shall do nothing, but keep the saying of Christ, Matth. 7, 6: "You shall not give the holy things to the dogs, nor cast pearls before swine, lest they trample them under foot, and the dogs turn and tear you. Let them remain dogs and swine; it is lost after all. Item, Sirach, cap. 32, 6. "Where there is not one that heareth thee, thou shalt not pour out thy word." But when you see these liars pouring their lies and poison into other people, you can confidently push them over the head and fight against them; just as Paul pushed Eliman, Acts 13, 11. 13, 10. 11. with harsh and sharp words, and Christ called the Pharisees viper-breeders, Matth. 23, 33. You should not do this for their sake, because they do not hear; but for the sake of those who poison them. Thus St. Paul instructed Titus, Titus 1:10, 11, to severely punish such useless talkers and seducers of souls.

27 Secondly, there are some who have not heard this before and would like to learn it if it were told to them, or are too weak to grasp it easily. These are not to be overpowered or taken by surprise, but to be instructed kindly and gently, and to be shown the reason and cause. But if they cannot grasp it immediately, be patient with them for a while. Of this Paul says, Rom. 14, 1: "You should accept the weak in faith." Item, St. Peter, 1 Ep. 3, 16: "You should always be ready to answer anyone who asks you for the reason and cause of your hope, with meekness and fear." Then you see that with meekness and fear of God we are to take care of the

372 E. 22, 57-58. admonition to all Christians to beware of sedition 2c. W.x, 422-425. 373

give direction to our faith, if anyone desires or needs it.

28. If you only want to show your great art in front of these people and go on for so short a time and pretend that they do not pray, fast and measure properly, and want to eat meat, eggs, this and that on Fridays, and do not saw the cause and reason with meekness and fear; Such a simple heart cannot regard you otherwise than that you are a proud, insolent, impudent man, as is also true, and thinks that one should not pray, do nothing good, measure is nothing, and the like. Of which error and offense you are the cause and guilty. Hence it comes that they judge evil and speak of the holy gospel and think that you have been taught monstrous things. What does such insult to your neighbor and hindrance to the gospel help you? You have cooled your will. So they say, "I will continue in my faith," and turn their hearts to the right truth.

29 If, however, with fear and meekness, as St. Peter teaches, you show cause and say thus: "Dear man, fasting, eating eggs, meat, fish is such a thing, since there is no salvation in it; it may be done and omitted well and badly, but faith alone makes one blessed, 2c. So also, the mass would be good, if it were kept right 2c. With the way they would come, listen and learn at last, that you can. But now you are so insolent that you exalt yourself that you know something they do not know; you act like the Pharisee in the Gospel, Luc. 18, 11, and let it be the cause of your arrogance that they do not also know the same thing you know: you fall into the judgment of St. Paul, Rom. 14, 11. Pauli, Rom. 14, 15: Jam non secundum caritatem ambulas (i.e.: You do not walk according to love), you despise your neighbor, whom you should serve with fear and meekness.

30 Remember a similitude. If your brother were dangerously bound by his enemy with a rope around his neck, and you were angry with the rope and the enemy, you would run and break the rope with great earnestness.

or stab at it with a knife; you should strangle or stab your brother and do more harm than the rope and the enemy. But if you want to help him, you must do this: You can punish or beat the enemy hard enough, but you must handle the rope gently and with fear until you bring it from his neck so that you do not strangle your brother.

(31) Therefore, the liars, the obdurate tyrants, you may well attack severely and set free against their doctrine and work, because they do not want to listen; but the simple, who are dangerously bound by them with ropes of such doctrine, you must treat much differently; with fear and sedan chair you must dissolve the doctrine of men, tell the reason and cause, and thus also set them free in time. Thus did St. Paul, since he did not want to circumcise Titus in spite of all the Jews, Gal. 2:3, and yet circumcised Timothy. See, so you must treat the dogs and swine differently from men, the wolves and lions differently from the weak sheep. To the wolves you cannot be too hard; to the weak sheep you cannot be too soft. We do not have to treat ourselves differently now than if we lived among the heathen, because we live among the papists; indeed, they are sevenfold heathens. Therefore we should, as St. Peter teaches, 1 Ep. 2:12, "lead a good course among the Gentiles, so that they may not accuse us of evil with truth," as they would like. They like to hear you boast about this doctrine and be annoying to the weak of heart, so that they may decry the whole doctrine as annoying and harmful, because otherwise they would have to deny it and confess that it is true.

May God grant us all to live as we teach, and to put words into practice. There are many of us who say, "Lord, Lord," and praise the doctrine, but the deeds and consequences do not follow. Let this be enough of a reminder this time to beware of rebellion and anger, lest by ourselves the holy Word of God be profaned, amen.

d. 19. Januarii, Anno 1522.

374 E. 54^78; 22, ss-61. B. Of the ten commandments in particular. 4th commandment. W. X, 424-426. 375

To the Protestants at Goßlar on their letter of apology.

May 31, 1529.

Grace and peace in Christ. Honorable, dear sirs and friends! Your writing together with the Lord, your pastor, has come to me and has been received by me as well as I can. And because or where it is so with you, as I have reported of him, I am glad with all my heart and pray to God, the Father of all graces, that he would uphold and promote you in such a way. Amen.

For I also recently heard nothing special from you, only the only piece in our ears, as if disobedience, rebellion and sacrilege against the authorities should occur with you, which, however, I did not want to believe until the other part was reported; without that I was nevertheless afraid and asked God to protect you and all of us and the dear

Hievon can still be read in:

Gospel from such trouble. For this help ye, who began with you. You must suffer strife, danger and adversity; if you were part of the devil and his world, they would love you and leave you in peace. But because Christ has claimed you as his portion and keeps you, they must afflict you, as Christ teaches: "But be of good cheer; he that is with us is greater than he that is in the world," 1 John 4:4. "If they have called the master of the house Beelzebub, they will not do better to his servants," Matt. 10:25. Servants shall not do better than the Lord. Continue therefore in patience, and the Lord will be with you, amen. Keep me in your prayers. At Wittenberg. Monday ultimi Maii (the last of May), 1529. Martinus Luther.

XIIIa. Theil, Predigt am 23. Sonnt, n. Trin., § 13 ff., vom Verhalten gegen die Obrigkeit.

d. How far one owes obedience to the authorities.

From secular authorities, how far one owes obedience to them.

1523.

To the Serene, Highborn Prince and Lord, Duke of Saxony, Landgrave of > Thuringia and Margrave of Meissen, my gracious Lord,

Grace and peace in Christ. It forces me once again. Sublime, highborn prince, most gracious lord, the need and many people's pleas, first E. F. G. desire to write about the secular authorities and their sword, how to use it in a Christian way.

and how far one owes him obedience. For they are moved by the saying of Christ, Matth. 5, 39: "You shall not resist evil, but be willing to obey your adversary. And whosoever taketh away thy skirt, let him have thy coat also." And Rom. 12, 19: "Vengeance is mine, saith the Lord, I will repay." Which sayings the prince Volusian also reproached St. Augustine with a long time ago and challenged the Christian doctrine that it allowed the evil to do evil and that it was not a good thing.

376 D 22, 61-63. from the world! Obrigk. how far one owes obedience to it. W. X, 426-429. Z77

could not exist at all with the worldly sword.

So also the sophists in the high schools took offense at this, since they could not rhyme the two with each other. So that they would not turn the princes into pagans, they taught that Christ had not commanded such things, but had advised the perfect ones. So Christ had to become a liar and be wrong, so that the princes would stand with honor. For they could not raise the princes, they had to push Christ down, the blind wretched sophists. And so their poisonous error has spread throughout the world, so that everyone takes such teachings of Christ for advice to the perfect and not for necessary commandments, common to all Christians; so long, until even to the perfect state of the bishops, even to the most perfect state of the pope, they do not only take this imperfect state of the sword and the world, but also this imperfect state of the ruler.

The devil has so completely possessed the sophists and high schools that they do not even see what and how they speak or teach. So completely has the devil possessed the sophists and high schools that they themselves do not see what and how they speak or teach.

I hope, however, that I will instruct the princes and secular authorities in such a way that they should remain Christians and Christ a Lord, and yet not make Christ's commandments into rulers for their sake. I want to do this to E. F. G. for your service and for the benefit of everyone who needs it, and for the praise and glory of Christ our Lord. I hereby command E. F. G. with all her blood in God's grace, who may mercifully command her, Amen. At Wittenberg, on the New Year's Day, 1523.

E. F. G.

subservient

Martinus Luther.

(1) I wrote a little book to the German nobility before and showed them what their Christian office and work is; but how they have done after that is sufficiently evident. Therefore, I must use my diligence and now write what they should and should not do. And I hope that they will act according to it, just as they acted according to it, so that they remain princes and never become Christians. For God Almighty has made our princes foolish, so that they do not think otherwise, but they may do and command their subjects whatever they want, and the subjects also err and believe that they are obliged to follow all this, so completely and utterly that they have now begun to command the people to do books of theirs, to believe and keep what they pretend; thus presuming to sit also in God's chair and to master consciences and faith, and according to their foolish brain to lead the Holy Spirit to school. Nevertheless, they pretend that it should not be said to them and that they should still be called "grace junks".

2. they write and send out notes that the emperor has commanded it, and want to Christian

They should be obedient princes, just as if they were in earnest and one did not notice the mischievousness behind their ears. For we should well see, if the emperor were to take away a castle or a city from them, or were to offer them something else unjust, how fine they would find it that they were against the emperor and did not have to be obedient. But if it is a matter of flaying the poor man and atoning for their courageous will to God's word, it must be called obedience to the emperor's command. Such people were called boys before; now they must be called Christian, obedient princes, who nevertheless do not want to let anyone come to interrogation or to responsibility, no matter how high one bids; which would be an unbearable thing for them, if the emperor or someone else were to seduce them in this way. These are now the princes who govern the empire in the German lands; therefore it must also be so fine in all lands, as we see. Because such fools' ravings lead to the destruction of Christian faith, the denial of divine word and the blasphemy of divine majesty, I will and can no longer stand by and watch my ungracious lords and angry nobles, and must at least oppose them with words.

378 E. 22, 63-65. B. Of the ten commandments in particular. Fourth commandment. W.x, 429-432. 379

stand. And if I have not feared their idol, the pope, who threatens to take away my soul and heaven, I must also let myself be seen not to fear his scales and water bubbles, which threaten to take away my body and the earth. God grant that they may be angry until the gray skirts pass away, and help us not to die before their threat, amen.

Worldly authority is God's order.

(3) First of all, we must establish worldly law and the sword, so that no one doubts that it is of God's will and order in the world. But the sayings that establish it are these, Rom. 13, 1. 2.: "Let every soul be subject to authority and rulership; for there is no authority without from God. But the authority that is everywhere is ordained by God. He who resists violence resists God's order. But whoever resists God's order will himself be condemned. Item 1 Petr. 2, 13. 14.: "Be subject to all kinds of human order, whether to the king, as the most noble, or to the guardians, as those sent by him to avenge the wicked and to praise the pious."

(4) Also, the right of the sword has been from the beginning of the world. For when Cain slew his brother Abel, he was so afraid that he would be killed again, that God also put a special prohibition on it and lifted the sword for his sake, and no one should kill him; which fear he would not have had, if he had not seen and heard from Adam that murderers should be killed. After the flood, God has again established and confirmed this with express words, since he says, Gen. 9, 6: "Whoever sheds the blood of man, his blood shall be shed again by man." This may not be understood as a plague and punishment from God on the murderers, for many murderers remain alive through repentance or favor and die without a sword; but it is said of the right of the sword that a murderer is guilty of death, and that he should rightly be put to death by the sword. Whether the right prevents or the

sword would fail, that the murderer would die a natural death, therefore the Scripture is not wrong in saying: "Whoever sheds man's blood, by man shall his blood be shed"; for it is man's fault or merit that such right, commanded by God, is not executed; as also other God's commandments are transgressed.

5 Then it is also confirmed by the law of Moses, Ex 21:24: "Whosoever killeth any man wilfully, thou shalt pluck him from mine altar to be slain." And there again, v. 24, 25: "A body for a body, an eye for an eye, a tooth for a tooth, a foot for a foot, a hand for a hand, a wound for a wound, a bruise for a bruise." Christ also confirmed this when he said to Peter in the garden: "Whoever takes the sword shall perish by the sword," Matth. 26, 52, which is also to be understood in the same way as Gen. 9, 6: "Whoever sheds human blood" 2c. And without a doubt Christ points to this word and wants to introduce and confirm the same saying. John the Baptist also taught in this way; when the soldiers asked him what they should do, he said: "Do neither violence nor injustice to anyone, and be content with your honor." If the sword were not a divine estate, he would have to give them up, for he would have to make the people perfect and instruct them in Christianity. So that it is certain and clear enough how it is God's will to use the secular sword and justice for the punishment of the wicked and for the protection of the pious.

006 Now the other thing that is mightily contrary to this is that Christ saith, Matt. 5:38, 39: "Ye have heard that it was said of the former, An eye for an eye, and a tooth for a tooth. But I say unto you, Resist no evil: but if any man smite thee on the right cheek, turn to him the other also; and whosoever will righteously take thy skirt, let him have thy coat also. And whosoever shall compel thee to go a mile, go with him two miles." Item Paul, Rom. 12, 19: "My beloved, do not protect yourselves, but give place to God's wrath, for it is written: vengeance is mine,

380 E. 22,65-67. How far one owes obedience to it. W.x, 432-434. 381

I will repay, says the Lord." Item, Matth. 5, 44: "Love your enemies, do good to those who hate you". And 1 Petr. 3, 9: "Let no one repay evil with evil, nor evil with evil" 2c. These and similar sayings are ever harsh, as if the Christians in the New Testament should not have a worldly sword.

(7) Hence the sophists also say that Christ abolished the Mosaic law with it; and from such commandments they make counsels for the perfect, and divide the Christian doctrine and state into two parts. One they call the perfect, to whom they assign such counsels; the other the imperfect, to whom they assign the commandments. And they do this out of their own iniquity and pride, without any foundation in Scripture, not seeing that in the same place Christ gives his teaching so severely that he does not want even the smallest thing to be dissolved, and condemns to hell those who do not love their enemies. Therefore we must speak differently, so that Christ's words remain common to everyone, perfect or imperfect. For perfection and imperfection do not stand in works, nor do they make a special outward rank among Christians; but stand in the heart, in faith and love, that he who believes and loves more is perfect, whether outwardly he be man or woman, prince or peasant, monk or layman. For love and faith make no sect nor distinction outwardly.

Third, here we must divide Adam's children and all men into two parts: the first to the kingdom of God; the others to the kingdom of the world. Those who belong to the kingdom of God are all orthodox believers in Christ and under Christ. For Christ is King and Lord of the kingdom of God, as the second Psalm says, v. 6, and all the Scriptures; and he also came to begin the kingdom of God and to establish it in the world. Therefore he also speaks before Pilate, Joh. 18, 36. 37.: "My kingdom is not of the world, but he who is of the truth hears my voice"; and always in the gospel he refers to the kingdom of God and says, Matth. 3, 2.: "Correct yourselves, the kingdom of God has come." Item, Matth. 6, 33.: "Seek ye first the kingdom of God, and of the

righteousness." And also calls the gospel a gospel of the kingdom of God because it teaches, governs and contains the kingdom of God.

(9) Now, behold, these people have no need of temporal sword or law. And if all the world were true Christians, that is, true believers, no prince, king, lord, sword or law would be necessary or useful. For why should they, since they have the Holy Spirit in their hearts, who teaches them and makes them do wrong to no one, love everyone, suffer wrong from everyone gladly and cheerfully, even death? Where there is unrighteousness and righteousness, there is no need for quarreling, strife, judgment, punishment, justice or sword. Therefore it is impossible that among the Christians sword and law should be found to work; since they do much more of themselves than all rights and doctrines can demand. Just as Paul says, 1 Tim. 1, 9: "No law is given to the righteous, but to the unrighteous".

10 Why is this? Because the righteous does everything and more on his own behalf than all rights demand. But the unrighteous do nothing right; therefore they need the law to teach them, to compel them, and to urge them to do well. A good tree needs neither doctrine nor law to bear good fruit; but its nature gives it to bear without all law and doctrine, as is its kind. For it would be a foolish man to make a book full of laws and judgments for an apple tree, as it should bear apples and not thorns, if it did the same better of its own kind than all books can describe and command it. So all Christians are characterized by the Spirit and faith to do well and right more than they can be taught by all laws, and do not need law or justice for themselves.

(11) Then you say: Why then has God given so many laws to all men, and Christ also taught many to do in the gospel? I have written much about this in the Postil and elsewhere. Now in the shortest terms Paul says, "the law was given for the sake of the unrighteous," 1 Tim. 1:9, that is, that those who are not Christians are outwardly compelled by the law from evil deeds.

382 2- 22, 67-69. B. Of the ten commandments in particular. Fourth commandment. W. X, 434-437. 383

as we shall hear hereafter. But since no man is Christian or pious by nature, but all are sinners and wicked, God forbids them all by the law, that they may not practice their wickedness outwardly with works according to their will. In addition, St. Paul gives the law another office, Rom. 7, 7. and Gal. 3, 20. that it teaches to recognize sin; so that it humbles man to the grace and faith of Christ. So does Christ, Matth. 5, 39, when he teaches "one should not resist evil", so that he explains the law and teaches how a right Christian should and must be skillful; as we will hear further.

In the fourth place, all who are not Christians belong to the kingdom of the world or under the law. For though few believe, and the less part keep themselves after the Christian manner, that they resist not evil; yea, that they do not themselves evil, God hath given them another rule besides the Christian estate and God's kingdom, and hath cast them under the sword, that though they would, yet they cannot do their wickedness; and though they do, yet they cannot do it without fear, nor with peace and happiness. Just as a wild, evil animal is restrained with chains and bands, so that it cannot bite or tear after its own kind, even though it would like to do so; but a tame, wild animal does not need this, but is still harmless without chains and bands. For if this were not the case, since all the world is evil and there is scarcely a true Christian among thousands, one would devour the other, so that no one would be able to raise his wife and child, feed himself and serve God, so that the world would become desolate. Therefore, God has ordained two regiments: the spiritual, which makes Christians and godly people through the Holy Spirit under Christ; and the worldly, which prevents the unbelievers and the wicked, so that they must keep peace outwardly and be quiet without giving thanks. Thus St. Paul interprets the worldly sword, Rom. 13:3, saying, "Let not good works be feared, but evil works." And Peter speaks, 2 Ep. 2, 14. "Let it be given for vengeance upon the wicked."

(13) Therefore, if anyone would rule the world according to the gospel and do all worldly things, he must do so.

To abolish law and sword, and pretend that they are all baptized and Christians, among whom the gospel will have neither law nor sword, nor is it necessary; dear, guess what he would do? He would unbind and unchain the wild, evil beasts, so that they would tear and bite everyone, and then pretend that they were fine, tame, and sick little beasts; but I would feel it well in my wounds. So the wicked would abuse the evangelical freedom under the Christian name, do their debauchery and say that they are Christians and not subject to any law or sword, as some are already raving and fooling.

(14) To them it should be said, "Yes, of course it is true that Christians are not subject to law or the sword for their own sake, nor do they need to be; but see to it and make the world full of true Christians before you rule it Christianly and evangelically; but you will never do that. For the world and the multitude is and remains unchristian, though they are all baptized and called Christians. But Christians, as they say, dwell far from one another. Therefore it is not fitting in the world that a Christian rule should be common over all the world, nor over a country or a great multitude; for the wicked are always much more than the pious. Therefore to subdue a whole country or the world with the gospel is just like a shepherd putting wolves, lions, eagles and sheep together in a stable and letting each one go freely among the others, saying: "Feed yourselves and be pious and peaceful among yourselves; the stable is open, you have enough pasture, you must not fear dogs and clubs. Here the sheep would keep peace and let themselves graze and rule peacefully; but they would not live long, nor would any animal remain before the other.

(15) Therefore these two regiments must be diligently separated, and both must remain: one that makes godly, and the other that makes outward peace and prevents evil works; neither is sufficient in the world without the other. For without Christ's spiritual rule, no one can become righteous before God through worldly rule. So Christ's

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Regiment is not over all men, but always least of all Christians, and are in the midst of unbelievers. Wherever worldly rule or law alone reigns, there must be hypocrisy, even if it were God's commandments themselves. For without the Holy Spirit in the heart, no one becomes truly devout, however fine his works may be. But where the spiritual rule alone reigns over land and people, there the bridle is loosed from wickedness, and room is given to all wickedness; for the common world cannot accept it, nor understand it.

(16) Now you see where Christ's words look, which we have just told you from Matthew 5:39, that Christians should not be righteous, nor have the worldly sword among them. In fact, he says this only to his dear Christians, who accept it on their own and act accordingly; they do not make counsels out of it, like the sophists, but are in their hearts so formed by the Spirit that they do no evil to anyone and willingly suffer evil from everyone. Now if all the world were Christians, they would all accept these words and do so. But now that they are unbelievers, these words do not concern them, nor do they do so; but they belong under the other rule, for the unbelievers are outwardly compelled and urged to peace and good.

(17) For this reason Christ did not wield a sword, nor did he use one in his kingdom, for he is king over Christians and rules without law, but only by his Holy Spirit. And though he confirmed the sword, he did not use it, for it does not serve his kingdom, since all the pious are within. Therefore David did not have to build the temple in former times because he had shed much blood and wielded the sword; not that he had done wrong in it, but that he could not be Christ's figure (model), who should have his peaceful kingdom without a sword; but Solomon must do it, that is, in German Friederich or peaceable, who had a peaceful kingdom, so that the right peaceful kingdom of Christ, the right Frederick or Solomon, could be signified. Item, in the whole construction of the temple no iron was ever heard, says the text 1 Kings 6:7, all because Christ was without compulsion and urge, without

Laws and sword should have a voluntary people.

18. this is what the prophets mean, Ps. 110, 3.: "Your people will be the volunteers"; and Isa. 11, 9.: "They will not kill nor harm on all my holy mountain." And Isa. 2, 4: "They will turn their swords into plowshares and their spears into pruning hooks, and no one will pick up a sword against another, and will no longer be obliged to fight" 2c. Whoever would draw these and similar sayings as far as Christ's name is mentioned, would completely pervert the Scriptures; but they are said only by true Christians, who certainly do so among themselves.
19. to the fifth. Here you speak: Since Christians have no need of the secular sword or law, why does St. Paul, Rom. 13:1, say to all Christians, "Let all souls be subject to authority and rulership"; and St. Peter, 1 Ep. 2:13, "Be subject to all human order," 2c. as stated above? Answer: Now I have said that Christians have no need of law or sword among themselves and for themselves, for they have no need or use of them. But because a true Christian does not live and serve himself on earth, but his neighbor, he also does in the way of his spirit that which he does not need, but which is useful and necessary to his neighbor. But since the sword is a great necessary benefit to all the world, that peace may be preserved, sin punished, and the wicked increased, he most willingly places himself under the sword's rule, gives lap, honors the authorities, serves, helps, and does everything he can that is conducive to violence, so that it may be preserved in pregnancy and with honor and fear; although he has no need of it for himself, nor is he in need of it; for he looks to what is useful and good for others, as Paul teaches in Romans 13:7. 13:7; just as he does all other works of love of which he has no need. For he does not visit the sick so that he himself may be healed; he feeds no one so that he himself may need food; so he does not serve the authorities so that he may need them, but others so that they may be protected and the wicked may not become worse.

386 22.72-74. B. Of the Ten Commandments in particular. Fourth commandment. W. X, 439-442. 387

For it does him no harm, and such service does him no harm, and yet brings great benefit to the world. And if he did not do it, he would not do it as a Christian, and would do it against love; he would also set an evil example to others, who would not suffer the same kind of authority, even if they were unbelievers; so that the gospel would be disgraced, as if it taught idleness, and would make obstinate people who were of no use to anyone, nor would they want to be of service, even though it makes a Christian everyone's servant. So Christ gave the interest, Matt. 17:27, so that he would not offend them, if he had no need of it.

(20) So you also see in the words of Christ, shown above in Matt. 5:39, that he teaches how Christians should not have a worldly sword or law among themselves. But he does not declare that one should serve and be subject to those who have worldly sword and law; but rather, because you do not need nor have it, you should serve those who are not as high as you and still need it. If thou needest not that thine enemy be punished, but thy neighbor that is sick needeth it: thou shalt help him, that he may have peace, and that his enemy may be controlled: which may not be, but the power and authority shall be preserved in honor and fear. Christ does not say, "Thou shalt not serve authority nor be subject to it," but, "Thou shalt not resist evil," as if to say, "Hold thyself in such a way that thou mayest suffer all things, so that thou mayest not need authority to help and serve, be useful or necessary to thee; but again, that thou mayest help, serve, be useful and necessary to it. I will have thee higher, and far too noble, than that thou shouldest need her; but she shall need thee.

(21) Sixthly, thou askest, Whether a Christian also may wield the temporal sword, and punish the wicked, because Christ's words are so hard and bright, thou shalt not resist evil, that the sophists must make a council of it? Answer: You have now heard two things. One, that among Christians the sword cannot be; therefore you cannot wield it over and among Christians who have no need of it. Therefore you have to work with the

Ask the rest of the crowd who are not Christians if you can use your sword there in a Christian way. There is the other part, that you owe it to the sword to serve and should promote it with whatever you can, be it with body, goods, honor and soul. For it is a work of which you have no need, but which is wholly useful and necessary to all the world and to your neighbor. Therefore, if you see that there is a lack of executioners, beadles, judges, lords and princes, and if you find yourself skilled, you should offer yourself for it and advertise for it, so that the necessary authority will not be despised and weakened or perish; for the world cannot and may not do without it. Cause, for in that case you would go about completely in foreign service and works, which would not benefit you or your good or honor, but only your neighbor and others, and would not do it in the opinion that you wanted to avenge yourself or give evil for evil, but for the good of your neighbor and for the preservation of the protection and peace of others. For thou for thyself holdest fast to the gospel, and keepest the word of Christ, that thou sufferest another's cheek gladly, and letest thy coat go to thy skirt, if it concernest thee and thy cause.

(22) So then, the two go well together, that you may be content with God's kingdom and the kingdom of the world, both outwardly and inwardly; you may suffer evil and injustice at the same time, yet punish evil and injustice; you may not resist evil, yet resist it. For with the one you look at yourself and at your own; with the other at your neighbor and at your own. In yourself and in your own you keep to the gospel and suffer injustice as a right Christian for yourself; in the other and in his you keep to love and suffer no injustice for your neighbor; which the gospel does not forbid, but rather commands in other places.

In this way all the saints have wielded the sword from the beginning of the world. Adam with his descendants. This is how Abraham wielded the sword when he saved his brother's son Loth and struck the four kings, Gen. 14:14, 15, even though he was a completely evangelical man. So Samuel, the holy prophet, smote Agag the king, 1 Sam. 15:33, and Elijah the prophets.

38822 , 74-76. The question of how far obedience is owed to the authorities. W. X, 442-445. 389

Thus Moses, Joshua, the children of Israel, Samson, David and all the kings and princes of the Old Testament; item, Daniel and his companions, Ananias, Asarias and Misael, in Babylon; item, Joseph in Egypt, and so on.

(24) But if any man would pretend that the Old Testament is abolished and no longer valid, and therefore such examples cannot be given to Christians, I answer, It is not so. For St. Paul, 1 Cor. 10:3, 4, says: "They have eaten the same spiritual food and drunk the same drink of the rock that is Christ, as we do"; that is, they have had the same spirit and faith in Christ that we have, and have been Christians just as we are; therefore, what they have done rightly, all Christians have done rightly from the beginning of the world to the end. For time and outward change separate nothing among Christians. Nor is it true that the Old Testament has been abrogated so that one does not have to keep it, or does wrong whoever keeps it, as St. Jerome and many others have stumbled; but it has been abrogated so that it is free to do and not to do, and is no longer necessary for souls to lose, as it was then. For Paul says, 1 Cor. 7:19, Gal. 6, "that neither foreskin nor circumcision is anything, but a new creature in Christ." That is, it is not a sin to have foreskin, as the Jews thought, nor is it a sin to be circumcised, as the Gentiles thought. So it is with all the other things of the Old Testament, that it is not wrong for anyone not to do them, nor wrong for anyone to do them, but everything is free and good to do and not to do. Yes, where it would be useful or necessary for the neighbor's salvation, they would all be necessary to keep; for everyone is obligated to do what is useful and necessary for his neighbor, whether Old or New Testament, whether a Jewish or Gentile thing, as Paul teaches, 1 Cor. 9, 12. For love goes through everything and over everything and only looks at what is useful and necessary for others, and does not ask whether it is old or new. So the examples of the

You are also free to follow them or not, but when you see that your neighbor is in need, love urges you to do and not to do what is necessary, which is otherwise free and unnecessary for you. Only that you do not thereby think to become pious or blessed, as the Jews measured themselves by their works; but leave this to faith, which makes you a new creature without works.

25 And that we prove it also by the New Testament, John the Baptist, Luc. 3, 14. stands here firmly, who without doubt had to testify, show and teach Christ, that is, his teaching had to be vainly New Testament and evangelical, as he should bring Christ a rightly perfect people; he confirms the office of the men of war and says: "Let them be content with their pay. If it had been unchristian to use the sword, he should have punished them for it and let both pay and sword go; or he should not have taught them the Christian state correctly. So also St. Peter, when he preached to Cornelius, Apost. 10, 34, 35, he did not let him leave his ministry, which he should have done, where it would have been a hindrance to Cornelius' Christianity. Before he was baptized, the Holy Spirit came upon him, and St. Lucas praised him as a pious man before St. Peter's sermon and did not blame him for being the captain of the men of war and the pagan emperor. What the Holy Spirit has allowed to remain and not punished Cornelius, it is reasonable that we also do not punish and allow to remain. The same example is given by the chief of the Moors, Eunuchus, Apost. 8, 39, whom Philip the Evangelist converted and baptized, and let him remain in his office and go home again, who could not have been such a mighty magistrate to the queen of the land of the Moors without a sword. The same was true of the bailiff in Cyprus, Paulus Sergius, Apost. 13, 7. 12. whom St. Paul converted and yet let remain bailiff among and over pagans. Item, so did many holy martyrs, who, obedient to the Roman pagan emperors, went into conflict among them and undoubtedly also strangled people, for the sake of peace; when one of St. Moriz, Achatius, Gereon and

390 E. 22:76-78. u. Of the ten commandments in particular. Fourth commandment. W. X, 445-447. 391

of many others under the emperor Julian. Moreover, there is the bright, strong text of St. Paul, Rom. 13, 1, where he says: "Violence is ordained by God. Item: "Violence does not bear the sword in vain; it is God's servant, too good for you, an avenger on the one who does evil."

(26) Dear one, do not be so sacrilegious as to say that a Christian must not perform that which is God's very work, order and creation. Otherwise, you would also have to say that a Christian must not eat, drink, or be married, since these are also God's works and ordinances. But if it is God's work and creation, it is good, and so good that everyone can use it for Christianity and salvation, as St. Paul says, 1 Tim. 4:4: "All of God's creatures are good, and nothing to be rejected by those who believe and know the truth. Among all creatures of God you must not only leave food and drink, clothes and shoes, but also violence and subjection, protection and punishment. And Summa Summarum, because St. Paul says here, Rom. 13, 1, that "violence is God's servant," it must be used not only by the Gentiles, but by all people. What is it said, "it is God's servant," for so much: Violence is by nature of such a kind that one can serve God with it? Now it would be quite unchristian to say that there is any service which a Christian man should not or must not do, since service is not so proper to anyone as it is to Christians; and it would also be good and necessary that all princes should be true, good Christians; for the sword and violence, as a special service, are proper to Christians above all others on earth.

(27) Therefore you shall value the sword or the power, as you value the marital estate, or the work of the field, or any other craft, which God has also instituted. Just as a man can serve God in marriage, in the field or in a craft, for the benefit of others, and should serve when his neighbor needs it; so he can serve God in violence and should serve in it when his neighbor's need demands it; for they are God's servants and craftsmen, who punish evil and protect good. But that it

to leave free where it would not be necessary; just as marrying and farming are free where it would not be necessary.

28 Thus you say: Why then did not Christ and the apostles lead? Answer: Tell me, why did he not also take a wife, or become a cobbler or a tailor? If therefore any profession or ministry should not be good, which Christ himself did not practice; where would all professions and ministries remain, except the ministry of preaching, which he alone practiced? Christ led his office and profession; thus he did not reject any other profession. It was not his place to wield the sword, for he was to wield only the office by which his kingdom is governed and actually serves his kingdom. Now it does not belong to his kingdom that he be a husbandman, a shoemaker, a tailor, a laborer, a prince, an executioner or a beadle, nor does it belong to the sword or to worldly law, but only to the word and the spirit of God; with these his own are ruled inwardly. Whatever office he held at that time and still holds, always gives spirit and God's word. And in this office the apostles and all spiritual rulers had to follow him, for they have so much to do with the spiritual sword, the word of God, that they have to do their work properly, so that they have to be idle with the worldly sword and leave it to others who do not have to preach. Although it is not contrary to their position to use it, as has been said, for each one must wait for his profession and work.

29 Therefore, though Christ neither wielded nor taught the sword, yet it is enough that he neither forbade nor abolished it, but confirmed it. Just as it is enough that he did not abolish marital status, but confirmed it, even though he did not take a wife, nor did he teach anything about it. For he had to prove himself in all things with such status and work, which actually only served his kingdom; lest a cause and necessary example be taken from it, to teach and believe that God's kingdom could not exist without marriage and the sword and such outward things - for Christ's examples are necessary - when it exists only through God's Word and Spirit,

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which was and must be Christ's actual office, as the supreme king in the same realm. But since not all Christians have the same office, although they may have it, it is reasonable that they have another one externally, so that God may also be served.

30 From all this it follows what is the right understanding of the words of Christ, Matth. 5, 39: "You shall not resist evil" 2c., namely, that a Christian should be so skilled that he suffers all evil and injustice, does not avenge himself, nor protect himself from judgment; but that he does not need worldly power and justice for himself. But for others he may and shall seek revenge, justice, protection and help and do what he is able. Therefore, the authorities shall also help and protect him, either by themselves or through the instigation of others, without his own complaint, seeking and instigation. If it does not do so, he shall be oppressed and violated and shall not resist any evil, as Christ's words read.

31 And be thou sure that this doctrine of Christ is not a counsel for the perfect, as our sophists blaspheme and lie, but a general stern commandment for all Christians; that thou mayest know how all these, especially the heathen, are under the Christian name, avenging themselves, or striving and quarreling in the courts for their goods and honor; there is nothing different, I tell thee. And turn not to the multitude and common custom: for there are few Christians upon the earth, doubt thou not: for then is the word of God somewhat different from common custom.

For here you see that Christ does not abolish the law, when he says: "You have heard that it was said to the ancients, an eye for an eye; but I say to you, you shall not resist any evil," 2c., but he interprets the meaning of the law as it should be understood; as if he were to say: You Jews think it is right and well done in the sight of God, if you rightly revoke yours, and rely on the fact that Moses said, an eye for an eye 2c. But I tell you that Moses gave this law for this reason, against the wicked who do not belong to God's kingdom, so that they do not avenge themselves or do evil, but by this outward

Law to be compelled. You are to refrain from doing evil, so that they may be subject to an outward law and rule; but you are to keep yourselves in such a way that you neither need nor seek such law. For though the temporal authorities must have such a law to judge unbelievers by, and though you yourselves may need it to judge others by, you must not seek or use it for yourselves or in your own cause; for you have the kingdom of heaven, therefore leave the earth to him who takes it from you.

See how Christ does not mean his words to abolish the Mosaic law or to forbid worldly authority; rather, he tells his own that they do not need it for themselves, but should leave it for the unbelievers, whom they may serve with their own right, because they are unbelievers and no one can be forced into Christianity. But that Christ's words apply only to His own is clear from the fact that He says afterwards, Matt. 5:44: "They shall love their enemies and be perfect, as their heavenly Father is perfect. But he that loveth his enemies, and is perfect, leaveth the law, and hath no need of it, to require an eye for an eye. He does not hinder the unbelievers who do not love their enemies and do not need it; he helps the wicked to keep the law, so that they do no evil.

34 Thus, I think, the word of Christ is united with the sayings that use the sword, and that the opinion is this: No Christian should use or call upon the sword for himself and his cause, but for another he may and should use and call upon it, so that wickedness may be controlled and piety protected; just as the Lord also speaks in the same place, v. 35, 37: "A Christian should not swear, but his word should be yes, yes, no, no"; that is, for himself and of his own will and desire he should not swear. But if necessity, benefit and happiness, or God's honor demands it, he should swear: then he needs to serve another with the forbidden oath, just as he needs to serve another with the forbidden sword. Just as Christ and Paul often swear to make their doctrine and testimony useful to men, so shall they swear.

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and to make them credible. As one then does and may do in the covenants and agreements 2c. Ps. 63, 12. speaks of this: "They are praised who swear by his name."

35 Here you ask further, whether the beadles, executioners, lawyers, advocates, and what is of the servants may also be Christians and have a blessed state? Answer: If violence and the sword are a service of God, as has been proved above, then all that must also be a service of God, which is necessary for violence to wield the sword. It must be one who catches, accuses, strangles and kills the wicked, and protects, excuses, justifies and saves the good. Therefore, if they are of the opinion that they do not seek themselves in it, but only use law and force to compel the wicked, it is without danger to them, and they may use it like another of another craft, and feed on it. For, as has been said, love of one's neighbor does not regard its own; neither does it regard how great or small, but how useful and necessary the works are to the neighbor or to the community.

Thou askest: How? Would I not use the sword for myself and for my cause, thinking that I was not seeking my own with it, but that the evil would be punished? Answer: Such a miracle is not impossible, but it is rare and dangerous. Where the spirit is so rich, it may well happen. For so we read of Samson, Judg. 15, 11, that he said, "I have done to them as they have done to me"; yet against this says Proverbs 24, 29: "Say not, I will do to him as he has done to me." And Cap. 20, 22: "Say not, I will repay him evil." For Samson was required by God to afflict the Philistines and save the children of Israel. Although he took cause against them to plead his cause, he did not do it to avenge himself or to seek his own, but to serve others and to punish the Philistines. But no one will follow this example unless he is a true Christian and full of the spirit. Where reason also wants to do so, it will pretend that it does not want to seek its own; but it will be in the

The reason for this is that it is wrong, because without grace it is not possible. Therefore, become like Samson beforehand, and you too can do like Samson.

Part II.

How far secular authority extends.

Here we come to the main part of this sermon. For after we have learned that the temporal authorities must be on earth, and how they are to be used for Christian and blessed purposes, we must now learn how long their arm is, and how far their hand reaches, so that they do not stretch themselves too far and God reaches into his kingdom and regiment. And this is almost necessary to know; for an unbearable and horrible harm follows from it, where one gives it too much room, and also is not without harm, where it is stretched too narrow. Here it punishes too little, there it punishes too much. Although it is more tolerable that she sins on this side and punishes too little, than that she sins on the other side and punishes too much; since it is always better to let a boy live than to kill a pious man, since the world has and must have boys, but the pious have few.

First of all, it should be noted that the two parts of Adam's children, one of which is in God's kingdom under Christ, and the other in the world's kingdom under the authorities, have two different laws, as mentioned above, because every kingdom must have its laws and rights, and without law there can be neither kingdom nor government, as daily experience sufficiently shows. The worldly regime has laws that extend no further than over body and goods and what is external on earth. For God cannot and will not let anyone rule over the soul but Himself alone. Therefore, where worldly power fails to give laws to the soul, God interferes with its rule and only deceives and corrupts the souls. We want to make this clear so that it can be grasped, so that our nobles, princes and bishops will see what fools they are when they want to force people with their laws and commandments to believe this way or that.

39. if you apply a human law to the

396 E.22,82-85. of worldly. Obrigk., Wie Weit man ihr Gehörsam schuldig sei. W.x,452-455. 397

If the soul is to believe in the way that the same person pretends to believe, then God's word is certainly not there. If God's word is not there, it is uncertain whether God will have it; for what He does not give, one cannot be certain that it will please Him; indeed, one is certain that it will not please God, for He wants to have all faith based solely and exclusively on His divine word, as He says, Matth. 16, 18: "Upon this rock I will build My church. And John 10:27, 5: "My sheep hear my voice, and know me: but they hear not the voice of strangers, but flee from them." From this it follows that worldly power forces souls to eternal death with such sacrilegious commandments; for it compels to believe such things as are rightly and certainly pleasing to God, and yet it is uncertain, even certain, that it is displeasing, because there is no clear word of God. For whoever believes that is right, which is wrong or uncertain, denies the truth, which is God Himself, and believes in the lies and errors, considers that to be right, which is wrong.

Therefore, it is a foolish thing when they command that one should believe the church, the fathers, and the councils, even though there is no word of God. Devilish apostles command such things, not the church; for the church admits nothing, knowing that it is the word of God, as St. Peter says, 1 Ep. 4, 11: "He who speaks, speaks it as the word of God. But they will not prove for a long time that the conciliar sentences are God's words. But it is much more foolish to say that the kings and princes, and the multitude believe so. Dear, we are not baptized into kings, princes, nor into the multitude, but into Christ and God Himself; neither are we called kings, princes, or multitude; we are called Christians. No one should or can command the soul, unless he knows how to show it the way to heaven. But this no man can do, but God alone. Therefore, in matters concerning the soul's salvation, nothing but God's word should be taught and accepted. Even if they are great fools, they must confess that they have no power over souls. For no human being can ever kill a soul or bring it to life, according to God.

or hell. And even if they do not want to believe us, Christ will testify strongly enough when he says, Matth. 10, 28: "Do not be afraid of those who kill the body and then have nothing to do; but fear him who, after killing the body, has the power to condemn to hell. has power to condemn to hell." I think that here the soul is clearly enough taken out of the hands of all men and placed under the power of God alone.

41 Now tell me, how much wit must the head have, which puts commandment in the place, where it has no power at all? Who would not think him nonsensical who commanded the moon to shine when it wished? How fine would it rhyme if they in Leipzig were to command us in Wittenberg, or again, we in Wittenberg were to command them in Leipzig? One would certainly give hellebore to the rulers in gratitude that they swept the brain and atoned for the cold. Our emperor and clever princes are still proceeding in this way and let themselves be led by the pope, bishops and sophists, one blind to the other, that they command their subjects to believe without God's word, as they think good, and still want to be called Christian princes, since God is before them.

Moreover, it may be understood that any authority should and may act only when it can see, know, judge, judge, change and change; for what kind of judge would I be if I were to judge blindly the things which I neither hear nor see? Now tell me, how can a man see, know, judge, judge and change hearts? For this is reserved for God alone, as Ps. 7:10 says: "God searches hearts and kidneys." Item, v. 9: "The LORD is judge of men." And Apost. 15, 8.: "GOD is a searcher of hearts." And Jer. 17, 9. 10.: "Wicked and unsearchable is the human heart, who can search it? I, the LORD, who search the hearts and kidneys.'" A court should and must be quite certain if it is to judge, and have everything in the bright light. But the soul's thoughts and senses can be revealed to no one but God; therefore it is futile and impossible to command or force anyone to believe this way or that. It is

398 22, 85-87. B. Of the ten commandments in particular. Fourth commandment. W. X, 155-457. 399

If another handle is used, force will not do it. And I am surprised at the great fools; since they themselves all say: De occultis non judicat Ecclesia, "the church does not judge secret things. If then the church, by her spiritual rule, governs only public things, how does the nonsensical secular power subject itself to judge and rule such secret, spiritual, hidden things as faith is?

(43) It is also every man's own danger how he believes, and he must see for himself that he believes aright. For as little as another can go to hell or heaven for me, so little can he believe or not believe for me; and as little can he open or close heaven or hell for me, so little can he make me believe or not believe. Since it is up to each person's conscience how he believes or does not believe, and so that the worldly authority is not harmed, it should also be satisfied and wait for its thing, and let believe in such a way as one can and wants, and not force anyone by force. For it is a free work around the faith, to which one can force nobody. Yes, it is a divine work in the spirit, let alone that it should force and create external force. Therefore the common saying is taken, which Augustine also has: No one can or should be forced to believe.

44 The blind, wretched people do not see how futile and impossible they are. For no matter how hard they command and how nearly they rage, they can never push people further than to follow them with their mouths and hands; they may not force their hearts if they tear themselves apart. For true is the saying: Thoughts are free of duty. What is it then that they want to force people to believe in their hearts and see that it is impossible? They force their weak consciences to lie, deny and say other things than they believe in their hearts, and thus burden themselves with horrible foreign sins. For all the lies and false confessions that such weak consciences do are against the one who forces them. It

would ever be much easier, though their subjects err, that they should make them err badly, than that they should urge them to lie and say otherwise than they have in their hearts; nor is it right that one should ward off evil with anger.

45. But do you want to know why God decrees that the worldly princes must start so horribly? I will tell you. God has given them a wrong mind and wants to make an end with them, just like with the spiritual nobles. For my ungracious lords, pope and bishops, should be bishops and preach God's word; they leave that and have become worldly princes, and rule with laws that only concern body and goods. Fine they have it the other way round: inwardly they should rule the souls by God's word; so they rule by heart castles, cities, country and people and torture the souls with unspeakable murder.

So also the worldly lords should. They rule the land and the people externally; they leave that alone. They can do no more than toil and scrape, to set one inch upon another, one interest upon another; to let out a bear here, a wolf there, to let no justice, fidelity nor truth be found with them, and act as if robbers and knaves were too much, and their worldly rule lies as low as the rule of the spiritual tyrants. For this reason God also reverses their mind, so that they go contrary and want to rule spiritually over souls, just as those want to rule worldly, so that they may confidently load upon themselves foreign sin, God's and all men's hatred, until they go to pieces with bishops, priests and monks, one knave with another; and then blame all this on the gospel and, instead of their confession, blaspheme God and say, "Our preaching has brought this about. Which their perverse wickedness deserved and still deserves without ceasing, as the Romans also did when they were destroyed. See, there you have the counsel of God over the great men. But they shall not believe it, lest such earnest counsel of God be hindered by their repentance.

47 Thus you say: Did Paul not say, Rom. 13:1: "Every soul shall be given to the

400 22,87-89. How far one owes obedience to it. W. X, 487-460. 401

To be subject to authority and authority to authority." And Peter says, 1 Pet. 2, 13, "we are to be subject to all human order." Answer: You are right, for these sayings serve me. St. Paul speaks of authority and power. Now you have heard that no one can have power over the soul except God. So St. Paul must ever be able to say of no obedience, because there can be authority. From this it follows that he does not speak of faith, that worldly power should not have to command faith; but of external goods, to order and govern them on earth. This also his words give clearly and plainly, since he puts both, power and obedience, in the goal, and says, Rom. 13:7: "Give to every man his own; bosom, which is the bosom; inch, which is the inch; honor, which is the honor; fear, which is the fear." Behold, worldly obedience and authority is only over the bosom, the customs, the honor, the fear, externally. Item, when he speaks, v. 4: "The power is not to fear the good works, but the evil works", he again restricts the power, that it is not to master faith or God's word, but evil works.

48 This is also what St. Peter wants when he says, v. 13, "human order. Now human order cannot extend to heaven and over the soul, but only on earth, to the outward walk of men among themselves, since men can see, recognize, judge, judge, punish and save. All this Christ Himself has also finely distinguished and summarized, when He says, Matth. 22, 21: "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." Now if imperial power extended into God's kingdom and power and was not special, he should not have distinguished it in this way. For, as has been said, the soul is not under the emperor's power; he can neither teach it nor guide it, neither kill it nor bring it to life, neither bind it nor loosen it, neither judge it nor pass judgment on it, neither keep it nor let it be kept, which would have to be the case if he had power to command it and lay down law over it; but over body, goods and honor he can certainly do such things, for these are under his power.

49. all this was also written by David long before in a short, fine saying, when he says, Ps. 115, 16: "He has given the heavens to the lord of the heavens, but the earth he has given to the children of men", that is, what is on earth and belongs to the temporal, earthly kingdom, a man has authority from God; but what belongs to heaven and the eternal kingdom, that is under the heavenly lord alone. Nor did Moses forget this when he said, Genesis 1:26: "God said, 'Let us make man to rule over the beasts of the earth, over the fish of the sea, over the birds of the air'"; there only external rule is assigned to man. And Summa this is the opinion, as St. Peter speaks, Apost. 5, 29: "One must obey God more than men"; so that he also clearly sets a goal for worldly power. For if one had to obey everything that worldly power wanted, then it would be said in vain: One must obey God more than men.

(50) Now if your prince or temporal lord commands you to hold with the pope, to believe this way or that, or commands you to do books of yours, you shall say: It is not proper for Lucifer to sit next to God; dear lord, I owe you obedience with body and goods, command me according to your authority on earth, and I will follow. But if you make me believe and do books by me, I will not obey; for then you are a tyrant and reach too high, commanding when you have neither right nor authority 2c. If he takes away your goods and punishes such disobedience, blessed are you, and thank God that you are worthy to suffer for the sake of God's word. Let the fool rage, he will find his judge. For I tell you, if you do not contradict him and give him room to take away your faith or books, you have truly denied God. So that I give an example of it: In Meissen, Bavaria and in the Mark and other places, the tyrants have issued a commandment that the New Testaments are to be handed over to the offices. Here their subjects shall do so, not one leaf, not one letter shall they hand over in case of loss.

402 D- 22.8S-91. B. Of the ten commandments in particular. Fourth commandment. W. X, 460-462. 403

their salvation. For whoever does so delivers Christ into the hands of Herod, for they act as Christ-killers, like Herod. But this they shall suffer, whether they be run through the houses, and taken by force, whether it be books or goods. Evil shall not be resisted, but suffered; but it shall not be approved, nor served, nor followed, nor obeyed with a kick or with a finger. For such tyrants act as worldly princes should, they are worldly princes; but the world is God's enemy, therefore they must also do what is contrary to God, even to the world; so that they do not become dishonorable, but remain worldly princes. Therefore, do not be surprised if they rage and rage against the gospel; they must do enough for their title and name.

(51) And know that from the beginning of the world it is a rare bird for a wise prince; much more rare for a pious prince. They are generally the greatest fools or the worst of all boys on earth; therefore one must always take care of the worst with them and expect little good from them, especially in divine matters that concern the salvation of souls. For they are God's masters and executioners, and His divine wrath uses them to punish the wicked and to keep external peace. It is a great Lord, our God, therefore he must also have such noble, highborn, rich executioners and beadles, and wants them to have wealth, honor and fear from everyone's sufficiency and quantity.

It pleases his divine will that we call his executioners gracious lords, fall at their feet and be subjects with all humility, provided they do not extend their craft too far, that they want to become shepherds of executioners. If a prince is found to be wise, pious or a Christian, this is one of the great wonders and the most sacred sign of divine grace over the same land. For after the common course it goes according to the saying Isa. 3, 4: "I will give them children to be princes, and mouths shall be their lords." And Hosea 13:11: "I will give thee a king out of wrath, and will take him away with disgrace." The world is too wicked and not worthy of much wisdom and piety.

Princes should have: Frogs must have storks.

(53) Then you say again: Yes, temporal authority does not force to believe, but only outwardly prevents one from seducing people with false doctrine; how else can one prevent the heretics? Answer: This is for the bishops to do; they are commanded to do this, not the princes. For heresy can never be defended by force, it requires a different handle, and here is a different dispute and trade, than with the sword. God's word is to argue here; if that does not work, it will remain unjustified by worldly power, even if it fills the world with blood. Heresy is a spiritual thing that cannot be hewn with iron, burned with fire or drowned with water. But only the word of God can do it, as Paul says in 2 Cor. 10:4, 5: "Our weapons are not carnal, but mighty in God, to destroy every council and high place that rebels against the knowledge of God, and to bring every mind into captivity to the service of Christ.

There is no greater strength of faith and heresy than when one acts against it by mere force without God's word. For it is considered certain that such force is not right and acts contrary to law, because it proceeds without God's word and otherwise does not know how to help itself except by sheer force, as unreasonable animals do. For even in worldly matters one cannot proceed by force, unless the wrong has first been overcome by right: how much more impossible is it to act by force without right and God's word in these high spiritual matters?

55 Therefore, see how his wise nobles are to me; they want to expel heresy and do not attack anything, because that they only strengthen the adversary, make themselves suspicious and justify those. Dear, if you want to drive out heresy, you must take hold of it by tearing it out of your heart first and foremost, and by turning it away thoroughly with your will; you will not accomplish this by force, but only strengthen it. What good will it do you if you strengthen heresy in the heart and only weaken it in the tongue by heart and urge lies?

404 22- 91-93. of the world's authorities. How far one owes obedience to it. W. X, 462-^65. 405

But the Word of God enlightens the hearts, and with it all heresies and errors fall from their hearts.

56. The prophet Isaiah proclaimed about this destruction of heresy, Cap. 11, 4. and said: "He will strike the earth with the rod of his mouth and kill the wicked with the spirit of his lips. You see that it is through the mouth that the wicked is killed and converted. Summa Summarum: Such princes and tyrants do not know that to contend against heresy is to contend against the devil, who possesses the hearts with error, as Paul says, Eph. 6:12: "We have not to contend with flesh and blood, but with spiritual wickedness, with the princes that rule this darkness" 2c. Therefore, as long as one does not cast off the devil and chase him from the heart, it is just the same to him if I kill his vessels with sword or fire, as if I fight against the lightning with a straw. All this was abundantly testified by Job, Cap. 41, 18, where he says how the devil respects iron like straw and fears no violence on earth. It can also be seen in experience. For even though all Jews and heretics were burned by force, no one was or is overcome or converted by it.

But such a world shall have such princes, that no part of his office shall ever wait. The bishops shall leave the word of God and not rule the soul with it, but shall command the worldly rulers to rule there with the sword. Again, the worldly rulers are to let usury, robbery, adultery, murder and other evil works go on and do them themselves, then let the bishops punish them with letters of excommunication; and thus turn the shoe finely around, rule the soul with iron and the body with letters, so that worldly rulers rule spiritually and spiritual rulers worldly. What else does the devil have to do on earth, but that he can fool around with his people? What else can the devil do on earth but to juggle with his people and play carnival games? These are our Christian princes who defend the faith and eat the Turk. Yes, of course, his companions, in whom we can trust; they will achieve something with their cleverness, namely, that they will cut off the neck of the Turkish people.

and bring misery and hardship to the country and its people.

58. but I would faithfully advise the blinded people to beware of a little saying that is written in the 107th Psalm v. 40: Effundit contemptum super Principes (i.e. he pours contempt on the princes). I swear to you by God, if you allow this little saying to come upon you, you will be lost, even if each of you is as powerful as the Turk, and your snorting and raving will not help you. A large part of you has already been attacked, for there are very few princes who are not taken for fools or knaves. This makes them prove themselves, and the common man becomes intelligent, and the plague of the princes, which is called contemptum (contempt of God), goes down mightily among the rabble and the common man; and I fear that they will not be able to resist it, because the princes will present themselves as princes and begin to rule again with reason and cleanliness.

We will not, we cannot, we do not want to suffer your tyranny and willfulness for a long time. Dear princes and lords, know how to judge yourselves, God will have it no longer. It is no longer a world as it was before, when you hunted and drove people like game. Therefore, leave your iniquity and violence, and think that you are acting justly, and let God's word have its way, which it wants, must and should have, and you will not resist it. If there is heresy, overcome it with God's word, as is fitting. But if you are going to do a lot of swordplay, see to it that no one comes to tell you to take it, not in God's name.

60 But would you like to say: Since there is to be no secular sword among Christians, how then will they be governed outwardly? There must remain authority also among the Christians. Answer: There should not and cannot be any authority among Christians, but each one is at the same time subject to the other; as Paul says, Rom. 12:10, 16: "Let each one hold the other his ruler." And Peter, 1 Ep. 1, 5: "Be all of you subjects one of another." This is what

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Also Christ, Luc. 14, 8: "When you are invited to the wedding, sit down at the very bottom". There is no ruler among Christians, except Christ Himself alone. And what kind of authority can there be, since they are all equal and have the same right, power, property and honor; in addition, no one desires to be another's superior, but each wants to be another's inferior? Where there are such people, no authority could be established, even if one would like to do so, because nature and the kind do not suffer it. It is impossible to have a supreme authority, since no one wants to be supreme nor can be. But where there are no such people, there are no true Christians.

(61) What then are the priests and bishops? Answer: Their government is not an authority or power, but a service and office; for they are not higher or better than other Christians. Therefore, they are not to lay down any law or commandment over others without their will and permission, but their rule is nothing else than to carry out God's word, so that Christians may lead and overcome heresy. For, as it has been said, Christians cannot be governed by any means without the Word of God alone. For Christians must be governed by faith, not by outward works. Faith cannot come by any word of man, but only by the Word of God, as St. Paul says, Rom. 10:17: "Faith comes by hearing, but hearing comes by the Word of God." Those who do not believe are not Christians, they do not belong under Christ's kingdom, but under the worldly kingdom, that they may be forced and ruled by the sword and external regiment. The Christians do all good by themselves without constraint, and have enough for themselves in God's word alone. But I have otherwise written often and much about this.

Part III.

Now it is time, after we know how far worldly power extends, for a prince to send himself into it, for the sake of those who would also like to be Christian princes and lords and also think of coming into that life, of whom there are very few. For Christ himself describes

the manner of the worldly princes, Luc. 22, 25. where he says: "The worldly princes rule, and those who are the rulers rule by force." For they do not mean otherwise, if they are born rulers or chosen rulers, they have a right to have them serve them and rule by force.

(63) Therefore, whoever wants to be a Christian prince must truly give up the opinion that he wants to rule and use force. For cursed and damned is all life that is lived and sought for its own benefit and good. Cursed are all works that do not walk in love. But then they walk in love, if they are not directed to their own pleasure, benefit, honor, leisureliness and salvation, but to the benefit, honor and salvation of others with all their heart.

(64) Therefore I will not speak here of temporal affairs and the laws of the authorities, for that is a wide matter, and there are too many books of law. However, if a prince himself is not wiser than his lawyers, and understands nothing but law books, he will certainly rule according to the saying, Proverbs 28:16: "A prince who lacks wisdom will oppress much with injustice. For however good and just the rights are, they all have an exception, 'that they cannot do against necessity. For this reason a prince must have justice as firmly in his hand as the sword, and measure with his own reason when and where justice is to be used or alleviated according to severity, so that reason may always rule over all justice and remain the supreme right and master of all justice. Just as a householder, although he sets a certain time and measure of work and food over his servants and children, he must nevertheless keep such statutes in his power that he may change or abate them if his servants become ill, imprisoned, detained, deceived, or otherwise prevented, and must not be strict with the sick as with the healthy. I say this so that one does not think that it is enough and delicious if one follows the written law or jurists' rulings. There is more to it than that.

(65) How then shall a prince do when he has

408 D. 22,95-97 From worldly authorities. Obrigk., Wie Weit man ihr Gehörsam schuldig sei. W.x, 468-470. 409

is not so wise and must be governed by lawyers and law books? Answer: That is why I have said that the princely state is a dangerous state; and where he himself is not so wise that he himself governs both his law and his counsels, then it goes according to the saying of Solomon, Ecclesiastes 10:16: "Woe to the land that has a child for a prince." Solomon also recognized this, therefore he despaired of all the right that Moses had prescribed for him through God, and of all his princes and rulers, and turned to God Himself and asked Him for a wise heart to govern the people, 1 Kings 3:9.

According to the example, a prince must also proceed with fear and rely neither on dead books nor on living heads, but only on God, lie in his ears and ask for the right understanding of all books and masters to govern his subjects wisely. Therefore I know no right to prescribe to a prince, but will only instruct his heart how it should be minded and skillful in all rights, counsels, judgments and dealings, so that, if he thus abides, God will surely give him that he may well and divinely execute all rights, counsels and dealings.

First of all, he must look at his subjects and send his heart to them. He does this, however, when he directs all his mind to be useful and serviceable to them; and does not think, "The land and the people are mine, I will do as I please," but rather, "I am of the land and the people: I am of the land and of the people, I shall do it as it is useful and good for them; I shall not seek how I may be exalted and rule, but how they may be protected and defended with good peace; and I shall form Christ in his eyes, and thus say, Behold, Christ, the chief prince, is come and hath served me; not seeking how he might have power, good, and honor in me, but only looking upon my need, and turning all to it, that I might have power, good, and honor in him and through him. I will do the same; I will not seek my own interests in my subjects, but theirs, and I will serve them with my office, protect them, interrogate them and defend them, and only govern them so that they may have good and benefit.

of it, and not I. So that a prince in his heart may renounce his power and authority and take care of the needs of his subjects and act in them as if they were his own needs. For this is what Christ has done for us, and these are really the works of Christian love.

68 You say then: Who then would be prince? With him the princely state would be the most miserable on earth, since there is much toil, work and unpleasure in it. Where then would the princely pleasures remain, with dancing, hunting, running, playing, and all such worldly pleasures? I answer: We do not teach now how a worldly prince should live, but how a worldly prince should be a Christian, so that he may also go to heaven. Who does not know that a prince is a wild beast in heaven? I am not saying that I hope worldly princes will accept it, but whether there is anyone who would also like to be a Christian and know how he should proceed. For I am well assured that God's word will not be guided nor bent by princes, but princes must be guided by it.

(69) It is enough for me to say that it is not impossible for a prince to be a Christian, although it is rare and difficult. For if they were so disposed that their dancing, hunting and running were without harm to their subjects, and otherwise let their office go against them in love, God would not be so hard that he should not grant them dancing and hunting and running. But they would learn for themselves, if they were to maintain and care for their subjects according to their office, that many a lovely dance, hunting, running and playing would have to be omitted.

(70) And another thing, that he take heed to the great men, to his counsellors, and so hold himself against them, that he despise no man, neither trust any man to trust all in them: for God can suffer neither of them. He once spoke through an ass, Numbers 22:28, therefore no man is to be despised, how small he is. Again, He caused the highest angel to fall from heaven, Revelation 12:9, therefore no man is to be trusted, no matter how wise, holy or great he may be; but one should

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Hear and wait for each one through whom God will speak and work. For this is the greatest harm in the courts of lords, where a prince gives his mind captive to great merchants and flatterers, and lets his watch stand. Since it does not concern a man when a prince is absent and foolish, but country and people must bear such fools.

(71) Therefore let a prince trust his mighty men and let them work, and yet let him keep the bridle in his hand, and not be secure, nor sleep, but watch, and prepare the land, as Jehoshaphat did, 2 Chron. 19:6 ff, and see how to rule and judge in every place; and he shall know for himself how no man ought to be wholly trusted. For thou shalt not think that any other man will deal with thee and thy country so severely as thou, unless he be full of the spirit and a good Christian; a natural man doth not. Since you do not know whether he is a Christian or how long he will remain one, you cannot safely rely on him.

(72) And beware most of all of those who say, 'O merciful Lord, do you not trust me more than this, Your Grace? Who wants to serve Ew. graces? 2c. For he is certainly not pure, and wants to be lord of the land, and make you a mule. For if he were a righteous Christian and pious, he would gladly have you not trust him, and would therefore praise and love you that you look so closely at him. For as he acts divinely, so he wills and is able to suffer that his deeds may be seen before you and before everyone; as Christ says, John 3:21: "He that doeth good cometh to the light, that his works may be seen, for they are done in God." But he wants to blind your eyes and act in darkness, as Christ also says there, v. 20: "He who does evil shuns the light, so that his works will not be punished." Therefore beware of him, and if he murmurs, say: "Dear, I do you no wrong; God does not want me to trust in myself or in any man; be angry with him even because he wants such things, or because he has not made you more than a man. Even if you were an angel, because Lucifer is a man

I did not want to trust you completely either, because God alone is to be trusted.

73. Let no prince think that he will be better off than David, who is the example of all princes, who had such wise counsel, called Ahitophel, that the text says, 2 Sam. 16:23, "what Ahitophel said was as much valid as if he had asked God himself. Nor did he fall and come so low that he wanted to betray, strangle and destroy David, his own lord, Cap. 17, 1. ff., and David had to learn at that time how not to trust in any man. Why do you think that God has allowed such horrible examples to happen and to be written, but only to warn the princes and lords of the most dangerous misfortune that they may have, namely that they should trust no one? For it is a wretched thing indeed, where flatterers rule in the courts of lords, or the prince relies on others and gives himself captive, letting everyone do as he pleases.

Seventy-four: Sayest thou: Shall no man trust in any man, how shall he govern his country and his people? Answer: You should command and dare; but you should not trust and rely on anyone but God. You must ever entrust the offices to someone and dare with him; but trust no further than the one who may be absent, and you must continue to watch and not sleep: as a carter trusts his horses and chariots which he drives, but he does not let them drive by themselves, but holds bridle and whip in his hand and does not sleep. And remember the old proverbs, which experience has taught without a doubt and is certain: The master's eye makes the horse fat. Item: The footsteps of the Lord fertilize the field well; that is, where the Lord himself does not look in and relies on counselors and servants, it never works out right. God wants this to be so, and causes it to happen, so that the masters are forced by necessity to take care of their office themselves, as each one must take care of his profession and all creatures of their work; otherwise the masters become mastiffs and useless people, who are of no use to anyone but themselves.

412 E. 22.7VV-1V2. From worldly. How far one owes obedience to it. W. X, L73-475. 413

75 Third, that he may be careful how he deals with evildoers. Here he must be wise and prudent, so that he may punish without the destruction of others. And there is no better example than that of David, who had a captain named Joab, who did two wicked deeds and treacherously slew two pious captains, so that he richly deserved to die twice; yet he did not kill him while he was still alive, but commanded his son Solomon to do it; no doubt because he could not do it without greater harm and trouble, 1 Kings 2:5. 2:5 So must a prince punish the wicked, lest he lift up a spoon and bruise a bowl, and for the sake of a skull cause trouble to land and people, and make the land full of widows and orphans. Therefore he must not follow the robbers and iron-eaters, who incite him and provoke him to war, saying: "Shall we suffer such words and injustice? It is a bad Christian who, for the sake of a castle, puts the country to the sword.

In short, here one must keep to the saying: He who cannot see through the fingers cannot govern. Therefore let this be his rule: Where he cannot punish injustice without greater injustice, let him abandon his right, however cheaply he may. For he shall not respect his own wrong, but the wrong of others, which they must suffer for his wrong. For what have so many wives and children deserved, that they should be widows and orphans, that thou shouldest take vengeance on a useless mouth, or on an evil hand that hath hurt thee?

(77) Sayest thou then, Shall not a prince war, or his subjects follow him in battle? Answer: That is a wide-ranging question; but in the shortest possible way, to be Christian in this, I say: That no prince should war against his overlords, as the king and emperor, or otherwise his feudal lords, but let him take who takes. For the authorities are not to be resisted by force, but only with a knowledge of the truth; if they comply, it is good; if not, you are excused and suffer injustice for God's sake.

78. but if the counterpart of your equal is

or inferior to you, or foreign authority; you shall first offer him justice and peace, as Moses taught the children of Israel. If he will not, then think of your best and defend yourself with force against force; as Moses finely describes all this, Deut. 19, 10. ff. And in this you must not consider your own and how you remain lord, but your subjects, to whom you owe protection and help, so that such work may go on in love. For since your whole country is in danger, you must dare to see if God will help you, so that it will not all be destroyed. And though thou canst not prevent some widows and orphans from perishing, yet thou must prevent all from perishing and becoming widows and orphans.

79 And in this the subjects are obliged to follow, to stake body and goods on it. For in such a case, one must risk his goods and himself for the sake of the other. And in such warfare it is Christian and a work of love to confidently strangle, rob and burn the enemies, and to do everything that is harmful until they are overcome, according to the course of warfare; without being careful of sins, not to defile women and virgins, and when they have been overcome, to show mercy and peace to those who surrender and humble themselves; so that in such cases the saying goes: God helps the boldest. Just as Abraham did when he struck the four kings, Genesis 14:14-16, although he killed many of them and did not show much mercy until he overcame them. For such a case must be regarded as sent by God to sweep the land and cast out evil men.

80 How then, if a prince is wrong, is his people also obliged to follow him? Answer: No, for no one is obliged to do anything against the law; rather, one must obey God, who wants the law, more than men. 5, 29. How, if the subjects did not know whether he was right or not? Answer: Because they cannot know nor experience by possible diligence, they may follow without danger to their souls. For in such a case one must use the law of Moses, 2 Mos. 21, 13, where he writes, like a murderer who with ignorance and unwillingly kills someone, he is not right.

414 22.102-IÜ4. B. Of the ten commandments in particular. Fourth commandment. W. X. 478-478. 415

shall be absolved by fleeing to a free city and by the court. For whichever part is defeated here, rightly or wrongly, must take it for a punishment from God. But whoever strikes and wins in such ignorance must keep his battle as if someone fell from the roof and struck another dead, and leave the matter to God. For it counts the same with God whether he deprives you of your goods and your body through a right or a wrong master. You are his creature, and he may do with you as he pleases, if only your conscience is innocent. God also excuses King Abimelech himself, Gen 20:6, when he took Abraham's wife, not because he did right, but because he did not know that she was Abraham's wife.

In the fourth place, which is supposed to be the first of which we have spoken above, a prince should also keep himself Christian toward his God, that is, that he submits to Him with all his trust and asks for wisdom to rule well, as Solomon did, 1 Kings 3:9. But of faith and trust in God I have otherwise written so much that it is not necessary to go on here.

Therefore let us leave it here and conclude with the summa that a prince should divide himself into four places. In the first place, to God with right trust and heartfelt devotion; in the second place, to his subjects with love and Christian service; in the third place, against his councillors and rulers with fine reason and uncaptured understanding; in the fourth place, against the wrongdoers with modest seriousness and severity. In this way, his position is right inwardly and outwardly, which will please God and the people. But he must dare much envy and grief over it; the cross will soon lie on the neck of such a man.

In the end, I must also answer those who argue about restitution, i.e. about restoring unjust goods. For such a common work is a secular sword and much is written about it and many a mild sharpness is sought in it. But I will summarize it all in a nutshell and swallow up in one heap all such laws and sharp points that have been made about it;

So: No certain law can be found in this, but the law of love. First of all, if such a transaction comes before you, where one is to restore to the other; if they are both Christians, the matter is soon decided, for neither will withhold from the other what is his, and neither will demand it again. But if one is a Christian, namely, to whom it is to be restored, then it is again easy to decide, for he does not ask whether it will never be restored to him. Likewise, if he is a Christian who is to be restored, he will do so. But if one is a Christian or not a Christian, you shall judge the restitution. If the guilty party is poor and unable to make restitution, and the other is not poor, then you shall let go of the right of love and absolve the guilty party; for the other is also obligated by the right of love to make restitution and still give it to him if it is necessary. But if the guilty party is not poor, let him give back as much as he is able, be it the whole, half, third or fourth part, so that you still leave him a house, food and blankets for himself, his wife and child; for you would owe him this if you were able; much less should you take it now, because you do not need it and he cannot do without it. But if they are both unbelievers, or if one of them does not want to be judged according to the law of love, you may have them seek another judge and tell them that they are doing right against God and naturally, even though they receive the strictest severity in human law. For nature teaches, as love does, that I should do what I would have done to myself. Therefore, I cannot deny anyone the right I always have, if I myself do not wish to be so denied; but just as I would have someone else relinquish his right to me in such a case, so I should also relinquish my right.

(84) In this way, one should deal with all unjust things, whether secretly or publicly, so that love and, of course, justice always prevail. For if you judge by love, you will easily decide and judge all things without all books of law. But where you do justice out of the eyes of love and nature, you will never be able to do it in such a way that

416 D. 22,104.17,377-379. of worldly. Obrigk. how far to obey them 2c. W. X, 478-48." 417

It would please God if you ate all the law books and jurists, but they will only make you more wrong the more you think about them. A right good judgment must not and cannot be spoken from books, but from free sense, as if there were no book. But such free judgment is given by love and natural right, of which all reason is full; from books come spun and wavering judgments. I will tell you an example of this:

The story is told of Duke Carl of Burgundy that a nobleman caught his enemy, and the wife of the prisoner came to redeem her husband, but the nobleman promised to give her the husband if she would sleep with him. The woman was pious, but she would have liked to redeem her husband. She went and asked her husband if she should redeem him. The husband would have liked to be free and wanted to keep his life, so he allowed the woman to do it. Now that the nobleman had slept with the woman, he had

The next day he cut off her husband's head and gave it to the woman dead. She complained about all this to Duke Carl, who demanded of the nobleman and ordered him to take the woman in marriage. When the bridal day was over, he had the nobleman's head cut off and placed the woman in his estate and restored her to honor, thus punishing the wickedness quite princely.

See, no pope, no jurist, nor no book could have given him such a judgment; but it has sprung from free reason over all books and law, so fine that everyone must approve it and find it written in his heart that it is thus right. Similarly, St. Augustine writes in Serm. Dom. in monte (in his sermons on the Sermon on the Mount). Therefore, one should keep written rights under reason, from which they have flowed as from the well of law, and not bind the well to its little river and lead reason captive with letters.

4. the duties of parents towards their children.

Sermon that you should keep the children to school.

July 1530.

To the honorable, careful Lazarus Spengler, syndicus of the city of > Nuremberg, my special dear Lord and friend, grace and peace in Christ, > our dear Lord and faithful Savior, Amen.

1. honorable, prudent, dear sir and friend. I have written a sermon to the preachers, who now and then exhort the people to keep their children in school; and it has grown under my hands and almost become a book, although I have had to restrain myself by force so that it would not become too large; so rich and full is such a subject. And I would like it to be of much use; I have had it published under your name.

I have no other opinion than that he should have more reputation and, if he is worthy of it, also be read among your citizens. For although I can well assume that your preachers will be diligent enough in this and know and promote the matters as people highly graced by God in such a way that they need neither my admonition nor report, praise God, it still does no harm that many agree with each other and encounter the devil all the more strongly.

(2) For it cannot fail that in such a great city, among such a great multitude of citizens, the devil also should not try his art and challenge some, that they should reject the Word of God and the

418 D. 17,379-381. B. Of the ten commandments in particular. Fourth commandment. W. X, 480-483. 419

He despises schools, and especially because there are many causes, namely, the mercantile trade, to turn children away from school to the service of mammon; and no doubt his thoughts are directed to this, if he had made the word and the school despised in Nuremberg, he would not have succeeded in a small piece of his plot; because he would have set an example that would have a tremendous reputation in the entire German country and would certainly give a hard blow to all schools in other cities. For Nuremberg truly shines throughout Germany like a sun among the moon and stars, and what goes on there in the swing of things moves other cities quite powerfully.

But praise and thanks be to God, who long ago forestalled the devil's thoughts and gave an honorable, prudent council to found and establish such a fine, splendid school at great cost and expense, choosing and appointing the very finest people for it, that of course, I do not want to boast too highly, no high school before, even if it were Paris, was so well supplied with lecturers (teachers); as those who were raised with me in high schools must testify to me. For I know and have also learned their art, and can also still, alas! all too well. This may be a splendidly fine catorthoma (i.e. successful deed) and a virtue of such a famous city, and similar to a widely appointed (famous) wise council and honest (honorable), in which they have Christianly and abundantly provided for their subjects and promoted them with all faithfulness for their salvation forever and also for their benefit and honor in time; which work God will certainly strengthen with rich blessings and graces, the longer the more, even if the devil must resist it for a while. For he cannot be amused that such a fine tabernacle has been built for our Lord in this sun; he must drive clouds, mist and dust together and ward off everywhere so that such splendor does not shine far, or does not become dark; how should he do otherwise?

4 Therefore, I also hope that the citizens will recognize the loyalty and love of their masters and, by holding on to their children

They help to strengthen such work honestly, because they see that their children are cared for so abundantly and diligently without their costs and that everything is taken care of; especially if the preachers do it diligently. For where they do not do it, the common man is challenged and overpowered by Satan's thoughts, so that he easily falls away and cannot think about the matter before other business, what is the great benefit or harm here than a preacher can do. Therefore one must also have patience with them, where they are not obdurate and evil. For I know Nuremberg well, that there are, praise God, many fine Christian citizens, who gladly do what they should do, where they alone know it or are told to do it. Which fame they have not only with me, but also everywhere.

(5) There is nothing lacking here to fear, for an idol or idolater, I mean Mammon, who pulls his son out of school and pretends that if my son can count and read, then he can do enough, that one now has German books, 2c., thereby gives a bad example to the other pious citizens, whom they then follow unawares to their detriment, in good faith, as if it were well done and must be so; which lack the preachers can well counsel. For a community, and especially such a city, must have more people than merchants, and also other people who can do more than arithmetic and read German books. German books are primarily made for the common man to read in the home. But for preaching, ruling and judging, both in the spiritual and secular state, all the arts and languages in the world are too few, let alone German alone, especially now in our time, when one has to talk with more and different people than with neighbor Hans. But such idolaters do not think of ruling, nor do they realize that where preaching and ruling would not be, they would not want to serve their idol even for one hour.

(6) I will believe that among so many people there is an idolater or some who do not ask whether the laudable city of Nuremberg would be honored or dishonored if

420 2-1", 381-383. Sermon that children should be kept in school. W. x, 483-485. 421

they alone would have their penny. But then again, one would not have to ask about such a harmful idol and let him go with his evil example and think against it: As great a glory as it is for such a city that an honorable council does so faithfully and honestly with the school, it would be such a great shame that the citizens should despise such faithfulness and good deeds of their masters and thereby make themselves partakers of the evil example and annoyance that would be given to all other cities, which could then say: Yes, that is how it is done in Nuremberg, where there are also people, why should we do it better?

(7) If you, idol, do not consider what is divine and honorable, and seek only your idol, God will still find people who do consider it. For, praise be to God, I have experienced many a city where the council has not been good at the word and schools, but so many devout citizens have been found who, with daily perseverance, have nevertheless prevailed upon the council to establish schools and parishes. Thus, if God wills it, the disgrace of Nuremberg for your sake will not be

I do not want the citizens to despise the schools that an honorable council establishes and maintains with such great loyalty and at such great expense, when in many lesser cities the citizens, as it were with contempt for the council, nevertheless manage to do so.

8 But where do I come with my gossip, dear lord and friend! I think it is the nature of this matter that one must wash much of it; but I hereby want to have gossiped in your name, with all your townspeople in this way, kindly ask you to hold it against me; and as you have done without this up to now and still do, to help lift and carry on such matters; for I mean it well, God knows that. May Christ, our Lord, strengthen and sustain you until that day, when, if God wills, we shall see each other joyfully in another form. For he who has given you so much to do in his work and word, as has been done until now, will also continue and complete all this; to him be praise and thanksgiving forever. Amen.

Your willing

Martinus Luther.

To all my dear lords and friends, pastors and preachers, who mean > Christ with faithfulness, D. Martin Luther.

Grace and peace in Christ our Lord. My dearest lords and friends, you see before your eyes how the wicked Satan is now attacking us on all sides, both with force and cunning, manifoldly and putting on every plague, so that he may destroy the holy gospel and God's kingdom; or, if he cannot destroy it, yet hinder and hinder it in every way, so that it may not continue or gain the upper hand. Among his wiles, this one is almost the greatest - is it not the greatest - in that he thus deceives and deceives the common man, so that they do not want to keep their children in school nor educate them in the doctrine; gives them these harmful thoughts: Because there is no hope of monasticism, nunnery, priestcraft, as has been the case up to now, there is no need for scholars or much study, but one must strive to get food and wealth.

This may be a masterpiece of the devil's art for me, because he sees that he cannot do or create in our times as he would like, so he still thinks to have his way with our descendants, as he now prepares them before our eyes so that they should neither learn nor know anything; and so, when we are now dead, he has a naked, bare, defenseless people before him, with whom he may do as he wants. For where writing and art perish, what will remain in German lands but a wild, savage bunch of Tartars or Turks, perhaps even a pigsty and a pack of vain wild beasts! But he does not let them see such things now and blinds them masterfully, so that, when it comes to that and they have to see such things by experience, he then wants to laugh in his fist at all the lamentation and weeping, as they now can no longer, whether they would like to advise and help the matter, and have to say that it has lasted too long; and then would like to give a hundred guilders for half a scholar, since they are

422 17.3W-38S. B. Of the ten commandments in particular. Fourth commandment. W. X. 48S-488. 423

now would not have given ten for two whole scholars.

3. And if it were hardly right for them, because now they do not want to nurture nor receive pious, honest, disciplined schoolmasters and teachers, offered by God, who educate their children to godliness, discipline, art, doctrine and honor with great work, diligence and effort, and with little cost and money; They shall get for it locates, bachants, coarse asses and dolts, as they had before, who with great expense and money teach their children nothing else but to be vain asses, and for this disgrace their wives, daughters, maids, and in addition be lords over their house and goods; as has been done before. Such shall be the reward of their great shameful ingratitude, into which the devil so cunningly leads them.

4 Because we, as pastors, are to watch against such and other evil deeds out of the duty of our office, we must truly not sleep here, in which there is so much power; but we must stimulate, admonish, provoke, incite with all our power, diligence and care, so that the common man does not allow himself to be so miserably deceived and seduced by the devil. Therefore, each one of you should take care of himself and carry out his duties so that he does not sleep here and let the devil deceive him.

Let the devil be God and Lord. For if we are silent and asleep here, so that the youth misses out and our descendants become Tartars or wild animals, it will be the fault of our silence and snoring and we will have to give a heavy account for it.

5. Although I know that many of you do this without my admonition, and that you do it better than I can do it, and I have previously sent out a special booklet to the city councils; However, if some have forgotten this or, according to my example, want to be more diligent, I have sent you this sermon of mine, which I have preached more than once to ours, so that you may see that I am also working faithfully with you in this, and that we are thus doing our part everywhere and are excused before God for the sake of our office. It is truly up to us now, because we see that even those who are called the clergy are taking up the cause as if they wanted to let all schools, discipline and teaching come to ruin or even help themselves to fall, because they should not keep their will to be free as before, which the devil also drives through them. God help us, amen. Date Wittenberg, 1530.

A sermon or sermon that children should be kept in school.

1. Dear friends, because I see that the common man opposes the preservation of the schools, and pulls their children completely away from the teachings and gives themselves only to the food and belly care, and besides this does not want to or may not consider what a horrible, unchristian thing they do with it and how a great murderous damage, to serve the devil, they do in all the world; I have taken it upon myself to make this admonition to you, if perhaps there are still some people who still believe a little that there is a God in heaven and a hell ready for the unbelievers - for all the world seems to think that there is neither God in heaven,

nor a devil in hell - and taught themselves to this admonition, and will therefore enumerate what is beneficial and harmful in this piece.

(2) First, let us consider the spiritual or eternal benefit and harm, and then the temporal or worldly. I hope that the faithful, and those who want to be called Christians, know almost well that the spiritual estate was established and endowed by God, not with gold or silver, but with the precious blood and bitter death of His only Son, our Lord Jesus Christ. For out of his wounds truly flow, as they painted on the letters of old, the

424 E. 17,385-387. sermon that children should be kept to school. W.x,488-490. 425

Sacraments, and has truly earned it, that one has such an office in the whole world to preach, baptize, loose, bind, give sacraments, comfort, warn, admonish with God's word, and what more belongs to the office of the pastors. For such an office not only promotes and helps to maintain temporal life and all worldly statuses, but also gives eternal life and redeems from death and sins, which is actually its primary work; and indeed the world at large stands and remains solely for the sake of this status, otherwise it would have long since fallen to the ground.

But I do not mean the present spiritual state in monasteries and foundations with its celibate nature; for it has long since fallen from its first laudable foundation, and is now no more than a state for money and interest founded by human wisdom, has also nothing spiritual about it, unless they are not celibate, nor do they need it, they have other things for it, otherwise it is all vain outward, temporal, transient splendor; for they do not respect the word and preaching ministry. But where the word does not go, there must be bad clergy. But I mean the state that has the ministry of preaching and the service of the word and the sacraments, which gives the spirit and all blessedness, which cannot be attained with any song or vainglory, as there is the parish office, teacher, preacher, reader, priest, who is called chaplain, sexton, schoolmaster, and what more belongs to such offices and persons, which state the Scriptures truly praise and extol. St. Paul calls them God's stewards and servants, bishops, doctors, prophets, also "God's messengers to reconcile the world to God," 2 Cor. 5, 20. Joel calls them the Saviors, David calls them "kings and princes," Ps. 68, 13. Haggaeus, Cap. 1, 13, calls them angels, and Malachias, Cap. 2, 7, says: "The lips of the priest keep the law, for he is an angel of the LORD of hosts," as Christ himself calls them, not only Matth. 11, 20, when he called John the Baptist an angel, but also throughout the whole book of the Revelation of John.

4. that is why the ancients have such a status

very much avoided and shunned for the sake of its great dignity and height, that . They had to be forced and driven to it; although afterwards and until now there have been many who have praised such a position for the sake of saying mass, more than for the sake of preaching, which price and fame has grown so high until now that they have placed the priestly office and position of offering mass above Mary and angels, because angels and Mary should not be able to say mass, which a priest can do, and there has been a glorious thing about a new priest and the first mass, and blessed was the woman who had borne a priest; But the ministry of preaching and the word are the highest and most noble things, which are not held in such high esteem. And in sum, a priest was called who could say mass, even though he did not know how to preach a word and was an unlearned ass; this is almost the current spiritual state even today.

(5) If then it is certain and true that God Himself instituted and established the spiritual state with His own blood and death, it is to be well reckoned that He will honor it highly and not suffer it to perish or cease, but will preserve it until the last day. For the gospel and Christianity must remain until the last day, as Christ says, Matt. 28:20: "Lo, I am with you unto the end of the world." But by whom shall it be preserved? Oxen and horses, dogs and sows will not do it, neither will wood and stones; we men will have to do it, for such an office is not given to oxen or horses, but to us men. But where shall men be used, except among them that have children? If you will not bring up your child, neither will he, and so on no father nor mother give his child to our God, where will the spiritual office and state remain? The old ones who are in it now will not live forever, but die daily, and there are no others in their place. What will God say to this in the end? Do you think he will be pleased that we have so dishonored his divinely established office, which was so dearly acquired for his praise and honor and for our salvation?

426 E. 17, 387-389. B. Of the ten commandments in particular. Fourth commandment. W. X, 499-493. 427

And with such ingratitude, let them decay and perish?

(6) He hath given the children, and food for them; not that thou alone shouldest have thy pleasure in them, or bring them up to the glory of the world. It is earnestly commanded thee that thou shouldest draw them to the service of God, or be purely rooted up with child and all, that all things be condemned which thou puttest upon them; as the first commandment saith, "I visit the iniquity of the fathers upon the children unto the third and fourth generation, of them that hasten me." But where wilt thou draw them to the service of God, when the preaching ministry and the spiritual state are fallen down and forfeited? and it is thy fault, which thou mightest have done, and received help, where thou mightest have left thy child. For if thou canst do it, and thy child is able or desirous to do it, and thou dost not do it, but hinderest it, dost thou hear it? then thou art guilty of the harm, that the spiritual estate is decayed, and neither God nor God's word abideth in the world. For as much as it is in thee, thou sufferest it to perish; and because thou wilt not add one child to it, even if thou hadst the world full of children, thou wouldest do so with all of them, that for thy sake the service of God would perish.

7. and do not help yourself that you would say: My neighbor keeps his son in school, I have no need 2c. For your neighbor can also say so, and so on all neighbors; meanwhile where does God get people for his spiritual office? You have the people and can give them, but you will not do it, neither will your neighbor; so go to the ground as much as is in you. Because you have let your God's foundation and appointed office, so highly and dearly earned (acquired), fall into ruin and perish with such abominable ingratitude, you shall also be cursed again and, both in your children and in yourself, experience vile shame and sorrow, or else be so afflicted that you shall not only be damned here on earth, but also there eternally in hell with them; this you shall not lack; That thou mayest learn that the children are not so wholly thine, that thou needest not do God any thing; he will also be right in them, and they are more than thine.

[The first part.

Of the spiritual benefit and harm, so ans of the schools promotion or contempt arises].

8. And lest you think that I am speaking too harshly to you herewith, I will present both benefits and harms to you in part, for who can tell them all that you do, so that you yourself would have to say that you are rightfully the devil's own and justly condemned to hell eternally, if you find yourself guilty of this and do not improve; again, may you rejoice and be glad with all your heart, if you find yourself chosen by God to raise up a son with your goods and labor, who will become a pious Christian pastor, preacher or schoolmaster, and thus God Himself has raised up a special servant; yes, as it is said above, an angel of God, a right bishop before God, a savior of many people, a king and prince in Christ's kingdom, and among God's people a teacher, a light of the world. And who will or can tell all the honor and virtue of a right, faithful pastor, if he has it before God? There is no more precious treasure, nor noble thing on earth and in this life, than a right, faithful pastor or preacher.

(9) For thou thyself reckonest what profit the good ministry of preaching and the good pastoral care bringeth, which thy Son also bringeth, who faithfully leadeth such ministry; so that so many souls are daily taught, converted, baptized, brought unto Christ, and made blessed by him, and are redeemed from sins, death, hell, and the devil, and come unto everlasting righteousness, life, and heaven by him, that Daniel Cap. 12, 3. says, "that they which teach others shall shine as the heaven, and they which teach righteousness shall be as the stars for ever." For since God's word and ministry, where it is right, must without ceasing do great things and vain wonders, so must your Son also without ceasing do great and vain wonders before God, as raising the dead, casting out devils, giving sight to the blind, hearing to the deaf. To cleanse the lepers, to make the mute speak, to make the lame walk, if it is not physically possible.

428 D-389-391. sermon on keeping children in school. W. x, 493-495. 429

it happens spiritually in the soul, that it is much greater, as Christ says, John 14:12: "He that believeth on me shall do the works that I do, and shall do greater works." Can a believer do this to individuals, how much more will a public preacher do this to and in a whole crowd? Not that he does it as a man, but his office, ordained of God, does it, and the word of God, which he teaches; for he is the instrument of it.

010 If therefore he do such great works and miracles spiritually, it followeth that he doeth them also bodily, or ever is a beginner and cause thereof. For whence is it that Christians shall rise from the dead at the last day, that all the deaf, blind, lame, and whatsoever afflictions have been in the body shall be put away, and that their dead bodies shall not only be comely and healthy, but shall shine as brightly and beautifully as the sun, as Christ saith? Is it not because they have been converted, believed, baptized and incorporated into Christ through the Word of God here on earth? As Paul says in Romans 8:11, "God will raise our mortal bodies for the sake of His Spirit who dwells in us. Who then helps men to such faith and the beginning of the bodily resurrection, without the preaching ministry and word of God, which your Son leads? Is this not an immeasurably greater and more glorious work and miracle than when he raised the bodily or temporally dead back to life, or helped the blind, the deaf, the mute, the lepers in the world and in a perishable state?

(11) If you were sure that your son should do one of these works in one man, namely, that he should make one blind man see, raise one dead man, take one soul from the devil. Shouldn't you dare with all your heart to educate him to such a ministry and work, and jump for joy that you have done such a great thing with your money in the sight of God? For what are all the monasteries and convents as they are now and in use?

with their own works against such a pastor, preacher or schoolmaster? Although they were founded by pious kings and lords for this noble work in the beginning, so that such preachers and pastors should be educated in it, now, unfortunately, through the devil they have fallen into the misery that they have become murder pits and vain foothills of hell to the ruin and harm of Christendom.

(12) Now, behold, thy son doth such works, not one alone, but many, yea, all of them, daily; and that which is best of all, in the sight of God he doth them; he esteemeth them worthy and high, as it is said, though men know it not, nor esteem it; yea, though the world call him a heretic, a seducer, a liar, a rebel, so much the better, and a good sign that he is a righteous man, and like unto his Lord Christ. Christ himself also had to be a rebel, murderer, deceiver, and thus be judged and crucified with the murderers. What would I care if I were a preacher, that the world would call me a devil, when I know that God calls me his angel? The world calls me a deceiver, as long as it wants, but God calls me his faithful servant and house servant, the angels call me their journeyman, the saints call me their brother, the believers call me their father, the wretched souls call me their savior, the ignorant call me their light, and God says yes to it, so be it; the angels too, together with all creatures. How beautifully has the world and the devil deceived me with their blasphemy and reviling? How great a gain has it made on me? How great harm has it done to me? the dear Lady.

(13) This is what has been said about the works and miracles your Son does for souls, to help them from sins, death and the devil. In addition, he does great and mighty works for the world, namely, he tells and instructs all classes how to conduct themselves outwardly in their offices and positions, so that they may do right before God; he can comfort the afflicted, give advice, settle evil matters, settle wrongful consciences, help to keep peace, reconcile and make peace,

430 n. 17, ssi-sss. 8. of the ten commandments in particular. Fourth commandment. W. x, "s-iss. 431

and of works without number much and daily. For a preacher confirms, strengthens and helps to maintain all authority, all temporal peace, controls the rebellious, teaches obedience, manners, discipline and honor, teaches fatherhood, motherhood, childhood, servanthood and summa, all secular offices and estates. These are the least good works of a priest, nor are they high and noble, that no wise man among all the pagans has ever known or understood them, much less been able to do them, nor has any jurist, high school, monastery, or convent known such works and been taught them in either spiritual or secular law. For there is no one who calls such secular offices God's great gifts or gracious order, but the Word of God and the ministry of preaching alone praise and honor them highly.

14 Therefore, if the truth be told, temporal peace, which is the greatest good on earth, in which all other temporal goods are also included, is actually the fruit of right preaching. For where this is done, war, strife, and bloodshed will cease; but where it is not done rightly, it is no wonder that there is war or constant unrest, desire and will to war and shed blood. As we now see that the sophists can do nothing but scream blood and breathe fire, shed blood of innocent priests for the sake of marriage; yet the pope and their own spiritual law themselves, when they punish such marriages severely, deprive the priests of the priesthood, but let them remain with body and goods and with Christian honors, much less do they condemn them to hell, nor do they consider them heretics; as all jurists and all the world must testify, and at the Diet of Nuremberg it was also decreed. But the blind bloodhounds have surrendered from preaching to lies, therefore they cannot stop killing, as the devil, their God, does, John 8:44, "who was a liar and a murderer from the beginning" and remains so.

(15) This is what it means to be served by a true priest, in body and soul, in goods and honor. Now see how he serves God, and what glorious sacrifices he makes.

For through his ministry and word the kingdom of God in the world, the honor, name and glory of God, the right knowledge of God, the right faith and understanding of Christ, the fruit of the suffering and blood and death of Christ, the gifts, works and power of the Holy Spirit, the right blessed use of baptism and sacraments, the righteous pure teaching of the gospel, the right way to chastise and crucify the body, and many other such things are preserved. And who could ever praise enough one of these things? And what else is to be said about how much he does by this, that he keeps so much strife against the devil, the world, wisdom and carnal conceit, brings so much victory from it, puts down so much error, fends off so many heresies? For he must contend and fight against the gates of hell and win over the devil, and does so; not he, but his office and word. These are all innumerable, unspeakable works and miracles of the preaching ministry. Summa, if one will praise God Himself, one will also praise His word and preaching; for it is God's office and word.

16 If you were a king, you should not think yourself worthy to give and raise your son, with all your goods, to such an office and work. Is not your penny or your labor, which you give to such a son, too highly honored, too gloriously blessed, too exquisitely invested, and better than any kingdom or emperorship is reckoned in the sight of God? On his knees should a man carry such a penny to the end of the world, if he knew that it should be invested there so gloriously and so richly. And behold, thou hast it in thy house and in thy bosom, whereon thou canst so gloriously invest it. Fie, and fie again, and fie to our blind and shameful ingratitude! that we do not see how splendidly beautiful service we do, yes, what great lords we could be before God with little doing, and with our own money and goods.

(17) The sophists reproach us that we Lutherans do not teach good works; yes, they are fine fellows, they do not understand each other badly.

432 1-, SSS-3SS. Sermon that children should be kept in school. W. X, 498-soo. 433

on good works; are not these above-mentioned pieces good works? What are the works of all monasteries and convents compared to these marvelous miracles? It is a jackdaw's and a raven's fiddling, and not so good as the jackdaw's fiddling; for the jackdaws fiddle with love and pleasure, but they howl their fiddling with displeasure, like eagle owls and night owls. If we have spoken highly of the first mass and the new priests, and if father and mother and all their friends have been happy that they have raised a son to be an idle, lazy, useless mass priest, who has defiled God with his blasphemous mass sacrifices and lost prayers, and who has annoyed and tormented the world with a lewd life; how much higher should you rejoice here, if you had raised a son to this office, since you are sure that he serves God so gloriously, helps people so abundantly and beats the devil so chivalrously! Then you have sacrificed your child to God in a right and fine way, so that the angels themselves must consider you a beautiful miracle.

(18) Again, know what harm you are doing when you do the opposite. For if God has given you a child who is capable and skilled for such an office, and you do not educate him, looking only at his belly and temporal food, take before you the register set out above and go through it in its good works and miracles, and you will see and find what a little god and little herb you are. For as much as there is in you, you deprive God of an angel, a servant, a king and prince in his kingdom, a savior and comforter of men in body and soul, in goods and honor, a captain and knight against the devil, so that you concede to the devil and further his kingdom, so that he keeps the souls in sins, death, hell and brings much more into it daily, and is incumbent everywhere, the world remains in heresy, error, strife, war and strife and becomes worse daily; In addition, God's kingdom, Christian faith, the fruit of Christ's suffering and blood, the work of the Holy Spirit, the gospel and all worship will perish, and all devil worship and misbelief will prevail. Which all might have

and prevented, and also improved, where your child would have been drawn to it and come to it.

Nineteen How wilt thou stand, when God shall address thee in the bed of death or in the last judgment, saying, I am hungry, thirsty, a sojourner, naked, sick, a prisoner, and thou hast not served me: for that which thou hast not done unto the people of the earth, nor unto my kingdom, nor unto my gospel, but hast helped to oppress, and to destroy souls, that thou hast done unto me; for thou mightest have helped. I had also given you child and property; but you have wantonly let me and my kingdom and all souls suffer hardship and pine away, thereby serving the devil and his kingdom, contrary to me and my kingdom, so now be your reward, go with him into the abyss of hell: my kingdom of heaven and earth you have not helped to build and improve, but destroy and weaken; but the devil you have helped to build and increase his hell; so now also dwell in the house that you have built for yourself 2c.

(20) How do you think you will not be suddenly attacked not only by drops, but by a downpour of sins, which you do not pay attention to now, and walk safely, as if you were doing well not to educate your child to doctrine? But then you will have to say that you will be condemned to the abyss of hell as one of the worst, most harmful people who have lived on earth. And indeed, if you were to consider it even now in life, you would truly have to be frightened of yourself; for no conscience can bear it when it finds itself guilty of the above-mentioned pieces; how much less can it bear it when such pieces all suddenly fall away, which cannot be counted? So that your heart will cry out that your sins are more than leaves and grass, and greater than heaven and earth, and you will say with Manasseh king of Judah: My sin is more than the sand of the sea, and my iniquity is great. 2c.

(21) For this is what natural law says: He who can prevent harm and does not do so is himself guilty of such harm, as he certainly has the desire and will to do so,

43417 ' 395-398. B. Of the ten commandments in particular. 4th commandment. W. X, 590-593. 435

and would do it himself, if he had cause or opportunity to do so. Therefore, such people are certainly as good as the devil himself, because they are so hostile to both God and the world that they help to destroy both the kingdom of heaven and the kingdom of earth and serve the devil so faithfully. And summa, if one can rebuke the devil enough, one can also rebuke such people enough who hinder such work and office of God; for they are the devil's servants.

(22) Here I do not want to insist that everyone must educate his child for such an office; for not all boys must become pastors, preachers, schoolmasters, and it is good to know that lords and great people will not need children for this; for the world must also have heirs and people, otherwise the secular authorities would be torn apart. I am talking about the common people, who otherwise would have left their children to learn for the sake of their benefices and fiefs, and now keep them for the sake of food alone, even though they do not need heirs, and still keep them in school, regardless of the fact that the children are skilled and capable for these offices, and they could serve God with them without any hardship or hindrance.

23 Such capable boys should be kept for teaching, especially the children of poor people, for all monasteries and convents have endowments and interest for this purpose; although the other boys, even if they are not so skilled, should also learn to understand, write, and read Latin. For one needs not only highly learned doctors and masters in the Scriptures, one must also have common priests, who practice the gospel and catechism among the young and coarse people, baptize and administer the sacrament 2c. Whether they are not fit to fight against the heretics, there is no power in it; one must not only have work pieces for the good building, but also filling stones: so one must also have sextons and other persons, who serve and help for the preaching ministry and word of God.

24 And if such a boy, having learned Latin, then learns a trade and becomes a citizen, he is to be treated as a citizen.

If such teaching does him no harm for nourishment, he can govern his house all the better and, moreover, is prepared and ready for the preaching ministry or parish office where it is needed. And especially in our times it is easy to educate such persons who are able to learn the Gospel and the Catechism, because now not only the Holy Scriptures, but also all kinds of art are abundant with so many books, reading, preaching, praising God! that one can learn more in three years than before in twenty; that even women and children can now learn more from the German books and sermons, I say the truth, about God and Christ, than before all the high schools, monasteries, convents, the whole papacy and the whole world have been able to do. But the common pastors and preachers must know Latin and may not do without it, just as little as the scholars should do without Greek and Hebrew, as St. Augustine speaks and sets the spiritual law himself.

25 Yes, you say: How if it comes to evil that my son should become a heretic, or otherwise a knave? for the learned are called the perverse 2c. Well, you must dare; your diligence and work are not lost. God will still look upon your faithful service and count it as if it were well spent. You must dare; as he is doing in all other things to which you want to educate him. What was the fate of Abraham, whose son Ishmael did not succeed, nor Isaac's son Esau, nor Adam's son Cain? Should Abraham therefore have refrained from bringing up his son Isaac, and Isaac his son Jacob, and Adam his son Abel to God's service? How many wicked kings and people were there in the holy chosen people of Israel, who caused all misfortunes with heresies and idolatries and strangled all prophets! Should the priests of Levi therefore have let all the people go and educate no one to the service of God? How many were wicked priests and Levites among the tribe of Levi, whom God Himself had chosen for the priesthood? How many people does God have on earth who misuse all His goods and creatures? Should

436 2- ir, 398-400. sermon that one should keep the children to school. W. x, sos-sve. 437

Will he therefore forsake his goodness, and let no man live, or cease to do good?

(26) Neither do thou worry too much where thy son shall be fed, when he is given to teaching and to such divine office and service; neither hath God left thee therein, nor forgotten thee, lest thou shouldest worry or complain. He promised through St. Paul, 1 Cor. 9, 14: "Whoever serves the gospel shall be fed by the gospel." And Christ Himself, Matth. 10, 10: "A laborer is worthy of his wages. Eat and drink what they have." In the Old Testament, so that his preaching ministry would not perish, he chose and took the whole family of Levi, that is, the twelfth part of all the people of Israel, and gave them tithes from all the people, and over them the first fruits, all kinds of sacrifices, their own cities, suburbs, fields, meadows, cattle, and all that belongs to them. In the New Testament, see how abundantly in times past emperors, kings, princes and lords gave to such ministry as is now held by the monasteries and convents, surpassing kings and princes; he will not and cannot leave those who faithfully serve him, having promised himself too highly, saying, Heb. 13:5, "I will not leave thee nor fail thee."

(27) Also, count for yourself how many parishes and preachers' chairs, schools, and sextons there are, which are still sufficiently provided for in several parts, and are becoming empty every day. What are these but kitchens and cellars, ordered by God for your son, that he has already prepared his food before he needs it, and may not acquire it? When I was a young student, I heard it said that there were eighteen hundred parishes in the principality of Saxony. Where this is true, and to each parish belong at least two persons, namely a pastor and sexton, except what in cities are preachers, chaplains, assistants, schoolmasters and collaborators, that alone in such principality belong about four thousand learned persons, whose daily in ten years probably the third part die off. Now I would like to bet whether there would be four thousand students in half of the German country. Now I bet that barely eight hundred parishes in the principality

How many do you think there are in the whole of Germany?

28 I would like to see where one would take parish priests, schoolmasters, sextons for more than three years. If we do not do our best here, and the princes in particular are concerned that both boys' schools and high schools are properly arranged, there will be such a shortage of people that three or four towns will have to be assigned to a priest and ten villages to a chaplain.

The high schools in Erfurt, Leipzig and others are more desolate, as are the boys' schools from time to time, so that there is misery to be seen; and almost only the lowly Wittenberg must now do its best. And I think that the monasteries and convents will also feel such a lack. Should they have a good year, they will not sing it as high as they started it, even if they are still so curly, or should the persons have to suffer and worship in their capitols, of whom they would not have liked to be looked at before. Therefore, let your child learn confidently, there will be a lack of people rather than of goods; perhaps, when the world stands longer and God gives grace that the princes and cities do so, the goods of the monasteries and convents may also return to such a custom for which they were founded. And what need is there of much care for the belly? Christ stands and says, Matth. 6, 31. 32. 33: "Do not worry about what you will eat and drink, your heavenly Father knows well that you need these things; seek first the kingdom of God and his righteousness, and all these things will be given to you. Whoever does not believe this, let him at least take care and die of hunger.

(30) Although it is true that some years ago many pastors suffered and still suffer great hunger, which must be blamed on the paroxysm*) in the world, that people are so wicked, ungrateful and stingy, and in addition persecute the gospel; so that God tries us whether we are righteous, and cannot be reckoned otherwise than as if it were about time.

*Paroxysm is the highest increase of a morbid condition, thus wants to say here that the world has reached the outermost level of the wickedness. D. Red.

4Z8400-402 . E. Of the Ten Commandments in particular. Fourth commandment. W. x, soe-sos. 439

of the martyrs, since the pious teachers also suffered great hardship and poverty, as Paul himself praises and Christ also proclaims, Matth. 9, 15: "When the bridegroom is taken from them, then they will fast. This is the right evangelical fasting.

The word of God has also seldom come to pass, a great time has come along; when, in Abraham's, Isaac's, Jacob's, Joseph's, Elijah's, Elisha's times, cruel trials were next to such great light of truth, and in the beginning of the gospel there was a great trial through the whole world, Apost. 11, 28. 11, 28. This must then be the fault of the dear gospel and God's word and not of the world's previous iniquity and present hardened ingratitude. So the Jews blamed all their misery on the teaching of Jeremiah, Jer. 44,16. ff. And the Romans, when they were destroyed by the gods, knew not to blame anyone, except that they had become Christians, against which St. Augustine wrote a great book, de Civitate Dei (of the State of God).

32 But let him who washes wash; the world is the world. As those became liars and perished, so shall these also become liars and perish, that Christ and his word may nevertheless remain. He sits firmly and high, as it is written, Ps. 110:1: "The Lord said unto my Lord, Sit thou on my right hand:" There he sitteth; let him that hath breath and is wicked pull him down. But as long as he remains seated there, let us also remain; what does it matter? And in sum, your child may easily have as much nourishment from the preaching ministry as from a craft; it would be a matter for you to seek great good, to make of your son a great lord before the world, as bishops and canons are. If you are of this mind, this speech does not concern you.

I am now speaking to the believers who honor the ministry of preaching and hold it in high esteem above all riches, as, next to God Himself, the highest treasure given to mankind, so that they may know how great a service they can and should do to God through it, as those who would rather be partakers of this work even with little goods than have the world's goods and lack them. These will well recognize that

the soul is more than the belly, and the belly may easily have enough and yet have to leave the rest behind. But those who seek riches will take all their goods with them and leave nothing behind, how can they lack? Let this be hastened and lately indicated in a part of this sermon, of the spiritual benefit and harm, which one has from the schools' preservation and contempt.

[The other part.

Of the worldly benefit and harm, so one has from the schools preservation and contempt].

The other part is to be of temporal or worldly benefit and harm. And first of all, it is true that the worldly authority or office is in no way comparable to the spiritual office of preaching, as St. Paul calls it. For it is not so precious and highly earned (acquired) by the blood and death of the Son of God as the office of preaching; neither can it do such great wonders and works as the office of preaching. For all the works of this state go and belong only to this temporal, perishable life, to preserve body, wife, child, house, goods and honor, and what belongs to the necessities of this life. Now as much as eternal life surpasses this temporal life, so far and high does the ministry of preaching surpass the temporal ministry; that is, like a shadow against the body itself. For worldly rule is an image, shadow, and figure of the rule of Christ. For the ministry of preaching, where it is as God has ordered it, brings and gives eternal righteousness, eternal peace and eternal life, as St. Paul highly praises it, 2 Cor. 4, 5. ff., but the worldly rule preserves temporal and transitory peace, justice and life.

(35) Nevertheless, it is a glorious, divine order and an excellent gift of God, who also established and instituted it, and also wants to have it preserved, as one cannot do without it in all things; and if it were not so, no man could remain before the other, one would have to eat the other, as the unreasonable animals do among themselves.

440 L-17, E-404. sermon that children should be kept to school. W. x, sos-sn. 441

Therefore, just as the work and honor of the ministry of preaching is to make saints of sinners, the living of the dead, the blessed of the damned, the children of God out of the servants of the devil; so the work and honor of the government of the world is to make men out of wild beasts and to preserve men so that they do not become wild beasts. It preserves each man's body, so that no one may strangle it; it preserves each man's wife, so that no one may take her and ravish her; it preserves each man's child, daughter and son, so that no one may kidnap or steal them; it preserves each man's house and farm, so that no one may break into them or commit sacrilege; it preserves each man's fields, cattle and all kinds of goods, so that no one may attack, steal, rob or damage them. All these things are not among animals, nor would they be among men if there were no worldly rule; but men would certainly become vain beasts. Do you not think that if the birds and animals could speak and see the worldly rule among men, they would say: O you dear men, you are not men, but vain gods against us. How securely you sit, live and have all things, but we are not secure from each other for an hour, neither life, house nor food. Woe to your ingratitude, that you do not see how a glorious life all our God has given you before us animals!

Since it is certain that it is a divine creature and order, and that it is a necessary office and status for us humans in this life, which we can no more do without than we can do without life itself, since without this office this life cannot remain, it is easy to conclude that God did not command and establish it to perish, but wanted to preserve it, as Romans 13:4 and 1 Peter 2:13, 14 clearly state, that they should protect the righteous and punish the wicked. 13, 4. and 1 Petr. 2, 13. 14. that they should protect the pious and punish the wicked. Who will preserve it now, but we humans, who have been commanded by God and who truly need it ourselves? The wild animals will not do it, neither will wood and stones. But which people can preserve it? For

True, not only those who want to rule with the fist, as many now make themselves believe. For where the fist alone is to rule, it will certainly eventually become a beast, so that whoever overpowers the other, pushes him into the sack; as we see before our eyes examples enough of what good Faust does without wisdom or reason.

37 Therefore Solomon also says, Proverbs 8:14, 15, that wisdom must rule and not force, and speaks of it thus: "Both counsel and help are mine, both understanding and ability are mine; by me kings must be kings, and counselors must sit in judgment. And Eccl. 9:16: "Wisdom is better than armor or weapons"; and again, v. 18: "Wisdom is better than strength." All this is proved by all experience in all histories, that no force without reason or wisdom ever accomplished anything; so that even the murderers and tyrants, if they do not proceed wisely and take some rights, counsel and laws among themselves and before themselves, even though they are wicked, according to which they judge and use their fist and their force, they cannot remain, but become divided among themselves and perish from themselves. In short, not the law of the fist but the law of the head, not force but wisdom or reason must rule among the wicked as well as among the good.

38 Therefore, since our regiment in German lands must and should be governed by Roman imperial law, which is also our regiment's wisdom and reason, given by God, it follows that such a regiment cannot be preserved, but must perish where such rights are not preserved. Well, who wants to preserve it? Fist and armor do not do it; heads and books must do it, it must be learned and known what is right and wisdom of our worldly kingdom. Although it is fine when an emperor, prince, or lord himself is so wise and clever by nature that he can learn the law by heart, as Duke Frederick of Saxony and Mr. Fabian of Feilitz, whom I have experienced, were able to do, I will not name the living ones; but because such birds are rare and the example dangerous, also for the sake of others who are not able to do such things by nature, it is

442 1^> 404-406. B. Of the ten commandments in particular. Fourth commandment. W. x, sn-si3. 443

If the common book law is better kept in steady rule, it has all the more prestige and glory, and does not need any miracle or special thing.

(39) Therefore the lawyers and scholars in this worldly kingdom are the persons who maintain such law, and thereby the worldly kingdom; and just as a pious theologian and a righteous preacher in Christ's kingdom is called an angel, a savior, a prophet, a priest, a servant, and a teacher, as said above, so a pious lawyer and a faithful scholar in the emperor's worldly kingdom may well be called a prophet, a priest, an angel, and a savior. Again, as a heretic or false preacher in the kingdom of Christ is a devil, thief, murderer, blasphemer; so a false, unfaithful jurist in the emperor's house or kingdom is a thief and a rogue, a traitor, an evil-doer, and the devil of the whole kingdom.

40 When I speak of lawyers, I do not mean only the doctors, but the whole craft, as chancellors, clerks, judges, advocates, notaries and what belongs to the law of the regiment; also the great Hanses, so called the counselors at court. For they also practice the work of the rights or office of the lawyers. And just as the word councilor is not far from the word traitor, so many of them are not far from the deed; they sometimes advise their masters with such loyalty that no traitor could betray them.

Now you see what a pious lawyer or jurist can do; indeed, who will or can count it all? For what God's work and order is, it always produces so many and great fruits that they cannot be told or understood. First of all, by means of his book, he preserves and helps to promote the whole worldly regime, emperors, princes, lords, cities, country and people, through divine order, as was said above; for all of these must be preserved through wisdom and justice. But who will praise this work alone enough? From it you have protection and shielding of your body and life against neighbors, enemies, murderers, then protection and peace of your wife, daughters, son, house, farm, servants, money, property, land and what you have; for all this is in the right.

The house is enclosed, walled, and well cared for. No books could ever express how great all this is. For who will say what an unspeakable good peace is? How much it gives and saves in a year alone, both?

Now your son can do all these great works and become such a useful person, if you keep him and let him learn, and you can share in all this, and thus invest your money deliciously. Would it not do you good and be a great honor if you saw your son an angel in the kingdom and an apostle of the emperor, as well as a cornerstone and foundation of temporal peace on earth? And all this is certain that God Himself considers it so, and in truth it is so? For although one does not become pious or blessed before God through such works, it is still a joyful comfort that such works are so pleasing to God and even more pleasing when such a man is also a believer and in Christ's kingdom; for in this way one thanks Him for His good deeds and offers the most beautiful sacrifice of thanksgiving, the highest service of God.

You would have to be a rude, ungrateful lump and cheaply chased by men among the animals if you saw that your son could become a man who would help the emperor preserve his empire, sword and crown, govern the prince's country, advise and help cities and countries, help protect many a man's body, wife, child, property and honor, and would not dare so much that he might learn and come to this. Tell me, what do all monasteries and convents do like this? I would take a faithful, pious lawyer and scribe's work for all priests', monks' and nuns' sanctity, where they are best. And if such great good works do not move you, God's honor and good pleasure alone should move you, since you know that you are thanking God so gloriously and doing such a great service, as has been said. It is ever a shameful contempt of God that we do not grant such glorious divine works to our children and put them only in the service of the belly and avarice, leaving them to learn nothing but to seek food, as the sow does with

444 E. 17,406-408. Sermon that children should be kept in school. W.x,513-516. 445

We will have to be senseless, or we will not love our children. We will certainly have to be nonsensical or not love our children properly.

44. But listen further: How, if God wants it from you and requires your child to such an office? For you owe it to your God to help maintain such a position wherever you can. Now it cannot be preserved where boys are not kept for teaching and for the schools, there is no doubt about that; and in this position more skilled people are needed than in the preaching ministry, because it is necessary to keep the best boys here. For in the preaching office Christ does it almost entirely through his spirit; but in the worldly kingdom one must act from reason, from which the rights also came; for God has subjected such temporal rule and bodily being to reason, Genesis 2:19, and has not sent the Holy Spirit from heaven for this purpose; therefore it is also more difficult, because it cannot govern the conscience, and must, so to speak, act in darkness.

45 If you have a child who is capable of teaching and can keep him, but you do not, you go and do not ask where the worldly kingdom will remain, both with justice and peace, you do as much as you can against the worldly authorities, like the Turk, even like the devil himself. For you deprive the empire, principality, country, city of a savior, comfort, cornerstone, helper and savior, and because of you the emperor loses both sword and crown; the country loses protection and peace, and you are the man through whose fault, as much as is in you, no man may have his body, wife, child, house, farm, goods safe; but you sacrifice them all freely to the flesh bank and give cause for all men to become vain beasts, and finally one eats the other. You certainly do all this, especially when you knowingly take your child from such a wholesome state for the sake of the belly. Are you not a fine and useful man in the world, who daily needs the kingdom and its peace, and in return you steal your son from it and put him into avarice, striving with all diligence so that there will be no one to help the kingdom, justice and peace?

But if you yourself have and keep your life and limb, goods and honor through such a regiment, everything will go to the ground.

46 What do you think you deserve here? Are you also worthy to dwell with men? But what will God say to this, who has given you a child and property to serve Him with, and to keep your child for God's service? But is it not serving God to help maintain His order and worldly rule? Now you leave such service as if it did not concern you, or as if you were free before all men and not guilty of serving God, but to do with your child and goods as you please, so that God, both worldly and spiritual kingdom, fall into the abyss; Nevertheless, you need the kingdom's protection, peace and justice every day, and you want to have the preaching ministry and God's word ready for you and to have them serve you, so that God may be your servant completely free of charge, both with the preaching ministry and the worldly state, so that you may turn your child away from him without worry and teach him to serve mammon alone. Do you not think that God will say a benediction to your avarice and belly care once, that you spoil both, with child and with everything, here and there? Dear one, does not your heart shudder at such an abominable abomination of your idolatry, contempt of God, ingratitude, destruction of both, God's foundation and order, yes, of all people's harm and corruption? Well, I will have told thee and warned thee; see thou hear both. Benefit and harm you can do; do whichever you will, and God will reward you well.

(47) I will be silent here, how fine a pleasure it is for a man to be learned, even if he has no office, that he can read all kinds of things at home, talk and deal with learned people, travel and act in foreign countries. For what is such pleasure may move few people. But since you are so eager for mammon and food, see here how many and great goods God has bestowed on schools and scholars, so that you should not despise teaching and art because of poverty. Then see, emperors and kings must

446 n> -tW-410. B. Of the ten commandments in particular. Fourth commandment. W. x. si6-si8. 447

No prince is, he must have chancellors, lawyers, councilors, scholars and scribes; thus also all counts, lords, cities, castles must have syndicos, city scribes and otherwise scholars; is yet no nobleman, he must have a scribe. And that I also say of common scholars, where are the miners, merchants, tradesmen? Count how many are kings, princes, counts, lords, cities and towns 2c. Where do you want to take learned people for three years, when the shortage already arises from time to time? I think, truly, kings must become lawyers, princes must become chancellors, counts and lords must become clerks, mayors must become sextons.

If we do not do this differently in time, we must become Tartars and Turks, or again an unlearned local or Bachant will become a doctor and councilor at court. Therefore I think that there has never been a better time to study than now; not only because the art is now so plentiful and cheap, but also because great good and honor must follow, and those who study at this time will be great people, so that two princes and three cities will compete for one scholar; For you look about you or around you, and you will find that countless offices await scholars before ten years have passed, and yet there are few who are educated for them.

(49) Not only is such a great good appointed by God for such schools and disciples, but it is also an honest, divine good; for it is earned through godly, honest standing with many glorious, good, useful works that please God and are called His service. On the other hand, the miser acquires his good by despising it - are they not also ungodly and sinful works - and by hostile works, in which he cannot have a happy conscience, nor can he say that it is called serving God. Now I would rather earn ten guilders with a work that is called worship than a thousand guilders with a work that is not called worship, but is only my own benefit and mammon.

50 They also have honor over such honest goods. For chancellors, town clerks, lawyers

And the people in their offices must sit with them, help, advise and govern, as is said above; and they are indeed rulers here on earth, though they are not so by reason of person, birth and station. For Daniel says that he had to do the king's work. And it is also true that a chancellor must carry out imperial, royal, princely works or business; a city clerk must do the work of the council and the city, and all this with God and with honor, for which God gives blessing, happiness and salvation.

(51) And what is an emperor, a king, a prince himself, if they rule not by war, but by law, but vain scribes or lawyers, if one speaks of them by the work? For they deal with the law, which is a legal and scribal work. And who governs land and people when there is peace and not war? Do the soldiers or the field commanders do it? I mean yes, it is the pen that does it. But what does the miser do with his mammon, which does not come to such honors and meanwhile soils itself with its rust-eaten money?

So the emperor Justinianus himself boasts: Oportet majestatem imperatoriam non solum armis decoratam, sed etiam legibus armatam esse etc. Imperial majesty, he says, must not only be adorned with armor or weapons, but also armored or armed with rights. Then behold, how adventurously this emperor reverses his words, that he calls the right his armor and the weapons he calls his ornament and adornment, wants to make his scribes also cuirasses and warriors. And this is truly fine talk; for the rights are also truly the right armor and weapons that preserve and protect the country and the people, indeed the empire and the temporal regiment, as is sufficiently said above that wisdom is better than might, and the pious lawyers are also the right cuirassirs who protect the emperor and princes. Many of these sayings could also be quoted from the poets and histories, but it would be too long. Solomon himself boasts, Ecclesiastes 9:15, "that a poor man saved a city by his wisdom against a mighty king. Not that I hereby want to give the warriors, soldiers, and what belongs to the dispute

448 D-410-412. sermon that children should be kept in school. W. x, si8-Z2i. 449

have broken off, despised or rejected; they also help where they are obedient, peace and protect everything with their fist; each has its honor from God as well as its order and work.

But I must also praise my craft once, because my neighbors have treated me so badly and want to be despised; just as St. Paul always praises his ministry, so that some think he does too much and is worthy of hope. Whoever wants to praise and honor Faust and the men of war will find enough to praise them; so I have also done it in other books, I hope, honestly and wisely. For I do not like the lawyers and scribblers who praise themselves in such a way that they despise or ridicule other estates as if they were the only ones, and no one else in the world is good but they; as the pokers (shorn) have also done up to now along with the entire papacy. One should praise all ranks and works of God as highly as one ever can, and despise none for the sake of another; for it is written: Confessio et magnificentia opus ejus: "What God makes is beautiful and fine," Ps. 111:3; and again, Ps. 104:24: "God is pleased with His works." And especially should preachers instill such thoughts in the people, and schoolmasters in the boys, and parents in the children, from their youth, so that they may well learn what ranks and offices of God are called or ordered by God. When they then know that they should not despise, mock, or speak ill of any of them, but should honor them all and hold them in high esteem. This pleases God well and serves peace and unity, for God is a great Lord and has many households.

(54) Again, there are some scribblers who think that the name "scribe" is hardly worth naming or hearing; so do not turn back, think: the good fellows must also have some amusement and pleasure. So let this pleasure be; you will still remain a scribe before God and the world; if they scratch for a long time, you will still see that they honor the pen in the highest way, put it on top of hat and helmet, as if they should confess by deed that the pen is the supreme thing.

In the world, without which they would not be able to fight or walk in peace, they would be much less secure; for they also need peace, which the emperor's preachers and teachers, the lawyers, teach and maintain. Therefore, you see that they put our tools, the pen, first, and they put their tools, the sword, around their loins; there it hangs finely and well for their work; it would not stand well on the head, where the pen must float. If they have sinned against you, let them atone with this, and forgive them.

55. But because I have just come to the conclusion that scribes are so hostile among many merchants; for they do not know or respect that it is a divine office and work, nor do they see how necessary and useful it is to the world, and if they were to see it, since God is before them, it would be too long delayed with all things; so you shall do: let them go and look around for fine pious noblemen, as Count Georg von Werdheim blessed, Mr. Hans von Schwarzenburg, Mr. Georg von Fronsberg, and the like, blessed; I will keep silent of the living; on the same refresh and comfort yourself and think: God honored the whole city of Zoar for the sake of one man Lot, and the whole land of Syria for the sake of one Naaman, and the whole kingdom of Egypt for the sake of one Joseph; why would you not also honor the whole nobility for the sake of many honest noblemen, of whom you doubtless have many before you? And when you look at them, you must think that there is no evil one left. How could the beautiful tree, the dear nobility, not also fall untimely fruit from it, and some should not also be worm-eaten or worthless? the tree is therefore neither damned nor evil.
56. Thus do the children of God. For God Himself spared the whole human race for the sake of One Man, who is called Jesus Christ. If he were to look at man alone, there would be wrath. But the preaching office and the worldly authorities should not do this, so that they would neither respect nor regard evil; for they are to punish the wicked, the former with words, the latter with the sword. I am now speaking to individual per-

450 E. 17:412-414. B. Of the ten commandments in particular. Fourth commandment. W. X, 521-523. 451

The same applies to Christians, who must learn to distinguish between what is God's work and what is man's wickedness. There are many wicked people in all divine offices and ranks, but the rank is and remains good, however much people abuse it. There are many wicked wives, many false servants, many unfaithful maids, many harmful officials and councilors; but nevertheless, the status of women, servants and maids, and all offices, is still God's foundation, work and order. The sun remains good, although the whole world abuses it, one to rob, one to murder, one to do this evil, the other to do that evil. And who could do something bad, if the sun did not shine for it, if it did not carry and nourish the earth, if it did not preserve the air and if God Himself did not protect it? It is called and remains: Omnis creatura subjecta est vanitati, sed non volens (i.e. all creatures are subject to vanity, but without their will), Rom. 8, 20.

(57) Some think that the office of scribe is a light, small office, but to ride in armor, to suffer heat, frost, dust, thirst, and other hardships, that is work; yes, that is the old, common, daily song, that no one sees where the other's shoe pinches; everyone feels his own hardship and gazes at the other's good chamber. True, it would be difficult for me to ride in harness; but I would also like to see the rider again, who could sit still for a whole day and look into a book, if he should not worry, write poetry, think or read anything. Ask a clerk, a preacher, and an orator what work writing and speaking is; ask a schoolmaster what work teaching and educating boys is. It is true that the pen is easy to produce, and no other handicraft is better than writing, for it requires only the fittest geese, of which there are enough everywhere in vain; but nevertheless the best part, the head, and the noblest member, the tongue, and the highest work, the speech, which are in the human body, must serve here and do the most work, since otherwise in others either the fist, feet, back, or such members work alone, and . can also sing happily and

free joking, which a writer must leave well alone. Three fingers do it, they say of writers, but all body and soul work on it.

(58) I have heard it said of the praiseworthy Emperor Maximilian that when the great Hansa complained that he needed the scribes so much for messages and other things, he was said to have said: How should I do? they do not want to be used, so I have to take scribes? And further: I can make knights, but I cannot make doctors. I also heard from a fine nobleman that he said: I will let my son study, it is not a great art, hang two legs over a horse and become a rider, that he soon learned to me; and is fine and well spoken.

(59) Again, I have not said this in disdain of the traveling class, nor of any other class, but against the slackers, who despise all learning and art, and can boast of nothing but that they wear armor and hang two legs over a horse; though they seldom have to do this, and for it they have room, pleasure, joy, honor, and good enough all the year round. It is true that art is easy to wear, they say, and armor hard to wear; but again, to wear armor is soon learned; but art is not soon learned, and not easy to practice and use.

(60) And that I may put an end to this nonsense, we should know that God is a wonderful Lord; His handiwork is to make lords out of beggars, just as He makes all things out of nothing. No one will put an end to his handiwork, nor will anyone hinder him; he sings gloriously about himself in all the world, Ps. 113:5 ff: "Who is like the Lord, who sits so high and looks so low? who lifts up the lowly from the dust and lifts up the poor from the mire, so that he makes him sit among the princes, even among the princes of his people." Look around you in all kings' and princes' courts and in cities and parishes; what matters if this psalm does not rule with many strong examples in it? There you will find lawyers, doctors, counselors, scribes, preachers, who have been poor in general, and certainly all of them have been students, and have been

452 E. i7,414-416. Sermon that children should be kept in school. W. x, 123-526. 453

so lifted up and flown up by the pen that they are lords; as this Psalm says, and as princes help to govern land and people. God does not want born kings, princes, lords and nobles to all rule and be lords, he also wants his beggars to be there; otherwise they would think that noble birth alone made them lords and rulers, and not God alone.

61 It is said, and it is true, that the pope was also a disciple; therefore do not despise me the journeymen who say panem propter Deum (i.e. bread for God's sake) at the door and sing the bread song; you hear, as this psalm says, great princes and lords singing. I have also been such a party stallion and have taken bread from the houses, especially in Eisenach, in my dear city; although afterwards my dear father kept me with all love and loyalty in the high school in Erfurt and helped me by his sour sweat and work to get there; But nevertheless I have been a party stallion and, according to this psalm, have come so far by the pen that I now did not want to booty (exchange) with the Turkish emperor, that I should have his property and spare my art. Yes, I did not want to take the world's goods many times over in exchange, and yet I would undoubtedly not have gotten there if I had not gone to school and gotten into the scribal trade.

(62) Therefore let your son study confidently, and if he should go for bread in the meantime, you will give our Lord God a fine piece of wood, where he can carve a lord for you. It will remain so that your son and my son, that is, the children of common people, will have to rule the world, both in spiritual and worldly status, as this Psalm testifies. For the rich miser cannot and will not do it, they are mammon's carthouses and monks, they must wait for it day and night; so the born princes and lords alone cannot do it, and especially they cannot understand the spiritual office at all. So both regiments must remain on earth with the poor, mediocre and common people and with their children.

63 And do not mind that now the common miser despises art so highly and speaks: Ha, if my son can write, read and calculate in German, he can do enough, I will make him a merchant; they shall soon become so mad that they will gladly dig a scholar out of the ground ten cubits deep with their fingers; for the merchant shall not long be a merchant to me, where preaching and law are forfeited. I know that for sure, we theologians and jurists must stay, or they shall all perish with us, I will not miss that. Where the theologians turn, God's word turns, and they remain vain heathens, even vain devils; where the lawyers turn, law and peace turn, and they remain vain robbery, murder, outrage and violence, even vain wild beasts. But what the merchant will gain and win, where peace turns, I will then let his register tell him; and how useful all his goods will be to him then, where the sermon falls, his conscience shall well show him.

64. And it is especially annoying that such uncouth, unchristian words are spoken by those who want to be completely evangelical; they know how to master and overrule everyone with the Scriptures, and therefore do not grant God Himself or their own children so much honor or good that they would bring them to school, so that they might come to such glorious divine positions of serving God and the world, which they certainly see before their eyes, established, prepared and well provided with goods and honors; But turn them away, and cast them into the service of Mammon, since they have nothing certain before their eyes, and must be full of danger, both of body, of goods, and of souls, and moreover there is not, nor can be, any service of God.

65 Here I should also tell how many scholars one must have in medicine and other liberal arts, of which two pieces a large book would have to be written and half a year would have to be preached. Where would preachers and lawyers and physicians come from if grammar and other oratory were not available? They must all flow from this well. But it wants to become too long and too much for me now.

45417 ,416-"8. B. Of the ten commandments in particular. Fourth commandment. W. X. S26-S29. 455

This is what I say recently: a diligent, pious schoolmaster or magister, or whoever it is, who faithfully trains and teaches boys, can never be rewarded enough and paid with any money, as the pagan Aristotle also says. It is still so shamefully despised among us, as if it were nothing at all, and yet we want to be Christians.

(66) And I, if I could or had to give up the preaching ministry and other things, would prefer no other ministry than to be a schoolmaster or a teacher of boys. For I know that this work is the most useful, greatest and best of all, next to the ministry of preaching, and I do not yet know which of the two is the best. For it is difficult to tame old dogs and to make old husks pious, for which the preaching ministry works, and must work much in vain; but the young little trees can be better bent and pulled, though some also break over it. Rather, let it be one of the highest virtues on earth to faithfully raise the children of strangers, which very few and almost no one does with their own.

That the physicians are masters, that can be seen before one's eyes, and that one cannot do without them, is well taught by experience; but that it is a useful, comforting, wholesome profession for the world, as well as a pleasant service of God, created and endowed by God, is not only shown by the work of the physician himself, but is also testified to by the Scriptures, Sir. 38, where almost an entire chapter speaks of physicians and says: "You should honor the physician, for you cannot do without him, and God has created him, for all medicine is from God. The physician's art brings him honor, and he is held worthy before the great lords. GOD created the medicine from the earth, and there is no sensible man who despises it. For as in the days of Moses the bitter water was made sweet by the wood; so also in this he willed to make known to men what medicine is able to do, and for this reason he gave such art to men, that they should praise his miracles. For with this the physician can alleviate all kinds of pain and make many sweet and good confections and ointments, of which

the sick are healed; and of such his works there is no number 2c. Well, it is too much for me now, the preachers can write out all these pieces more abundantly and imagine to the people what damage and benefit they can create here for the whole world and our descendants, better than I can write it.

(68) I will leave it here and have faithfully exhorted and asked anyone who can help. For think for yourself how many goods your God has given you for free and still gives you daily, namely body and soul, house, farm, wife and child, plus worldly peace, service and use of all his creatures in heaven and on earth; above all this also the gospel and preaching ministry, baptism, sacrament and the whole treasure of his Son and his Spirit, not only without your merit, but also without your cost and effort. For you are not allowed to feed schools or parishes now, as you would be obliged to do according to the gospel, and you should still be such a cursed, ungrateful rascal that you would not give away a child who would be educated to receive such gifts from God; having everything and everything for nothing and not giving a drop of thanks, but letting God's kingdom and the salvation of souls perish and helping to push them to the ground.

69. Shouldn't God be angry at this? Shouldn't the time come? Should not pestilence, sweat, French and other plagues find us? Should not deluded people, wild, desolate tyrants rule? Should not war and strife arise? Should not evil reign in German lands? Should not Turks and Tartars plunder us? Yes, it would be no wonder that God would open both doors and windows in hell, and let vain devils snow and slag among us, or let sulfur and hellish fire rain down from heaven and sink us all into the abyss of hell, like Sodoma and Gomorrah. For if Sodoma and Gomorrah had had so much, heard so much or seen so much, they would certainly still be standing today. For they were not so wicked the tenth part as Germany is now; for they did not have God's word and preaching ministry, so we have it in vain, and face

456 E.i7,418-420. Sermon that children should be kept in school. W.x, 529-531. 457

than those who wanted to destroy both God, His word, all discipline and honor. And indeed, the spirits of the mobs begin to suppress God's word honestly; so the nobility and the rich also attack it viciously, to overthrow discipline and honor, so that we may become people as we deserve.

70 For that we have the gospel and the ministry, what is it but the blood and sweat of our Lord? He earned it through his fearful bloody sweat, earned it through his blood and cross, and gave it to us, and have done nothing for it, nor given anything for it. Oh, Lord God, how bitter and sour has it become for him? How kindly and gladly has he done it nevertheless? How much did the dear apostles and all the saints suffer over it, so that it might come down to us? How many have been killed over it in our time?

71 And that I also boast, how sometimes I have had to suffer death over it, and has also become so heartily sour to me, and still is, that I served my Germans in this. But all this is nothing compared to what Christ, the Son of God, our dear heart, has put into it; and shall now have earned nothing else with it among us, except that some persecute, condemn, blaspheme, and cast down among all the devils such an office that they have acquired so dearly; but the others pull off their hand, neither honor pastors nor preachers, nor give anything to it, so that it may nevertheless be preserved; And the children also turn away from it, so that such an office may soon fall to the ground and Christ's blood and torture be in vain, and yet they go safely to it, having no conscience, no remorse nor sorrow for such infernal, and more than infernal ingratitude and many unspeakable sins and vices, showing no fear nor awe of God's wrath, no desire nor love for the dear Savior for his sour, heavy torture, but wanting to be evangelical and Christians with such terrible abominations on top of it.

If it is to be like this in German lands, I am sorry that I was born a German or that I have ever spoken or written in German; and if I could do it before my conscience, I would again advise and help that the pope with all his power should be able to do it.

The Lord said that he would have to come upon us again with his abominations and would have to oppress, defile and destroy worse than has ever happened before. Before, when people served the devil and desecrated Christ's blood, all pockets were open and there was no measure of giving to churches, schools and all abominations; children could be driven into monasteries, convents, churches, schools, pushed and forced with unspeakable costs, so that everything was lost.

73. But now one should endow right schools and right churches, not endow them, but only maintain them in the building, because God has endowed them and given enough to maintain them, and we know that God's word is and that the right church is built, honoring Christ's blood and torture; there all the bags are closed with iron chains: There no one can give, and moreover also snatch the children away from it, and not grant them that they might be fed by the church, since we have nothing to give, and that they might come to such wholesome offices, in which they are also temporally provided for, without their doing, to serve God, to honor and preserve Christ's blood and martyrdom; but rather thrust them into the jaws of Mammon and trample Christ's blood underfoot in the meantime, and yet are good Christians.

I ask God for a merciful hour to take me away from here and not to let me see the misery that must pass over Germany. For I think that if ten Moses stood and prayed for us, they would accomplish nothing; so I also feel, when I want to pray for my dear Germany, that the prayer bounces back at me and does not want to go up, as it usually does when I pray for other things. For it will be that God will redeem Lot and sink Sodoma. God grant that I must lie and be a false prophet in this matter, which would happen if we were better and honored our Lord's word and his holy blood and death differently than has been done until now, and helped and educated the young people to the divine offices, as has been said.

(75) But I think that the authorities here are also obliged to force their subjects to keep their children in school, especially those mentioned above. For they are truly obligated to enforce the above-mentioned offices and

458 E. 17:421; 22:168. B. Of the ten commandments in particular. Fourth commandment. W. X. 531-534. 459

The state must maintain preachers, lawyers, priests, clerks, physicians, schoolmasters and the like, for they cannot be dispensed with. Can it force the subjects, if they are capable of it, to carry spears and rifles, run on the walls and do other things, if one is to get; How much more can and should she force the subjects to keep their children in school, because here there is a worse war with the wicked devil, who wants to suck out cities and principalities so secretly and empty them of capable people until he has drilled out the core and left an empty shell of vain useless people standing there, where he can play and juggle as he pleases; that is, of course, a city or country starved out and corrupted in itself without a fight before you look around. But the Turk does something else and takes the third child in his whole empire and drags it wherever he wants. How much more should our masters take some boys to school, so that the child is not taken from the parents, but is educated for their good and for the common benefit of the office, since he is given enough.

Therefore, he who is able to watch, watch here; the authorities, if they see a capable boy, let him go to school. If the father is poor, he should be helped with church goods. Here the rich should give their wills, as those have done who have endowed some scholarships; that would be right to the church your money. Here you do not deliver the souls of the dead from purgatory, but by preserving the divine offices you help both the living and the future, who are not yet born, so that they do not enter purgatory, yes, so that they are delivered from hell and go to heaven, and the living so that they have peace and a chamber. This would be a praiseworthy, Christian testament, since God would be pleased with it and would bless and honor you again, so that you would also have air and joy in it. Well, dear Germans, I have told you enough, you have heard your prophet. God grant that we may follow his words in praise and thanksgiving to our dear Lord for his precious blood, so leniently offered for us, and protect us from the terrible vice of ingratitude and forgetfulness of his benefits, amen.

To the city councils of all German cities to establish and maintain Christian schools.

1524.

Martinus Luther.

Grace and peace from God our Father and Lord Jesus Christ. Careful, wise, dear sirs! Even though I was banished for three years and put on guard, I should have kept silent, if I had shunned the commandments of men more than God; just as many in the German lands, both great and small, still follow my speaking and writing about the same matter and shed much blood over it. But because God has opened my mouth and allowed me to speak so strongly, and because my cause, without my counsel and action, has received so much support from God, I have been able to do so.

and spreads them out, as much as they rage more, and presents himself as if he laughed and mocked their raving, as the 2nd Psalm v. 4. says. By this alone may he know who is not hardened, that this thing must be God's own. Because the kind of divine word and work happens here, which always increases the most, if one pursues it to the highest and wants to dampen it.

(2) Therefore I will speak, as Isaiah says, and not be silent, because I live, until Christ's righteousness break forth like a brightness, and his saving grace be kindled like a lamp. And now I beseech you all,

460 E. 22, irr-173. An die Rathsherren aller Städte Deutschlands 2c. W.x, 534-536. 461

My dear sirs and friends, accept this writing and admonition of mine kindly and take it to heart. For even if I am as I am, I can nevertheless boast before God with a clear conscience that I do not seek what is mine in it, which I would much rather keep quiet about; but rather mean it from the heart faithfully with you and the whole German country, where God has ordained me, believe it or not, whoever wants to. And I want to freely and confidently promise and announce to your love that if you obey me in this, you will undoubtedly not obey me, but Christ; and whoever does not obey me does not despise me, but Christ, Luc. 20, 16. For I know well and am certain what and where I speak or teach; so everyone will feel it himself, if he wants to see my teaching correctly.

3 First of all, we are now experiencing in Germany through and through how the schools are being allowed to decay everywhere. The high schools are becoming weak, monasteries are declining, and "such grass will become dry and the flower will fall away," as Isaiah says, Cap. 40, 7. 8. "because the Spirit of God is blowing in through His word" and seems so hot on it through the gospel; because now through the word of God it becomes known how such a nature is unchristian and only directed at the belly. Yes, because the carnal crowd sees that they should no longer or may no longer cast their sons, daughters and friends into convents and monasteries, and expel them from their homes and estates, and put them on foreign estates, no one wants to let children learn or study. Yes, they say, what should they learn if they are not to become priests, monks and nuns? Let them learn so much more that they may feed themselves.

(4) What devotion and mind such people have is sufficiently shown by their own confession. For if they had not sought only the belly and temporal nourishment for their children in monasteries and foundations, or in the spiritual state, and if their earnestness had been to seek the salvation and blessedness of their children, they would not thus throw up their hands and fall down, and say, If the spiritual state be nothing, we will also leave learning in abeyance, and do nothing for it; but they would not be so serious.

Who therefore say, If it be true, as the gospel teacheth, that such a state is dangerous to our children; alas! Rather, teach us another way that is pleasing to God and blessed to our children, for we would like to provide for our dear children not only the belly, but also the soul. This is what true Christian, faithful parents will say about such things.

(5) But that the devil should thus set himself to the task, and give such a thing to the carnal hearts of the world, to leave the children and the young people in this way, is no wonder. And who can blame him? He is a prince and god of the world," John 14:30, "that he should be pleased to have his nests, the monasteries and spiritual groups, destroyed by the gospel, in which he mostly corrupts the young people, in whom he is very much, indeed completely, concerned; how is it possible, how should he admit or encourage this, that young people should be educated properly? Yes, he would be a fool to let this happen in his kingdom and to help to establish it, so that it would have to fall to the ground very quickly; as would happen if he lost the sweet little bit, the dear youth, and had to suffer that it would be preserved with his costs and goods for the service of God.

(6) Therefore he did almost wisely at the time when the Christians brought up their children in a Christian way and had them taught. The young people wanted to run away from him and set up an evil in his kingdom; then he went and spread out his net, set up such monasteries, schools, and estates that it was not possible for a boy to run away from him without a special miracle of God. But now that he sees that these ropes are betrayed by God's word, he goes to the other side and does not want to learn anything. He does rightly and wisely to preserve his kingdom, so that the young people remain with him. When he has it, it will grow up under him and remain his; who wants to take something from him? He will then keep the world with peace. For if there should be any harm done to him, it must be done by the young people, who grow up in the knowledge of God and spread the word of God and teach others.

462 E. 22:173-175. B. Of the ten commandments in particular. Fourth commandment. W. X, 536-53P. 463

(7) No one, no one believes what a harmful, devilish thing this is; and yet it goes on so quietly that no one notices it and wants to have done the damage before one can advise, defend and help. People are afraid of Turks and wars and floods, because they understand what harm and good are; but what the devil has in mind here, no one sees, no one fears, and they go in quietly. If, however, it would be fair here to give a hundred guilders to fight against the Turks, even if they were on our backs, even if only one boy could be raised to become a true Christian man, because a true Christian man is better and more useful than all the men on earth.

8 Therefore, I ask you all, my dear lords and friends, for God's sake and for the sake of the poor youth, not to regard this matter so lightly, as many do who do not see what the prince of the world is thinking. For it is a serious and great matter, since Christ and the whole world are concerned that we help and advise the young people. Thus we and all are helped and advised. And think that such silent, secret, treacherous temptations of the devil will be resisted with great Christian earnestness. Dear sirs, do we have to spend so much every year on cans, roads, bridges, dams and countless other such things, so that a city may have temporal peace and peace; why should we not also spend so much on the needy poor youth, so that one or two skilful men may be appointed as schoolmasters?

9 Every citizen shall also let himself be moved: If he has had to lose so much money and property in indulgences, masses, vigils, endowments, wills, anniversaries, mendicant monks, brotherhoods, pilgrimages, and what is more, and is now, by God's grace, rid of such robbery and giving, God, in gratitude and honor, would henceforth give him a portion for schooling the poor children, which is so heartily well invested, that he would have had to give ten times as much in vain to the aforementioned robbers and still

And yet recognize that where this is resisted, weighed down, blocked, and torn, there is certainly the devil, who was not so blocked when it was given to monasteries and masses, and was even driven there in heaps. For he feels that this work is not his. So let this be the first cause, all dear lords and friends, which should move you, that we resist the devil in this as the most harmful secret enemy.

The other is that, as St. Paul says in 2 Cor. 6:1, we "do not receive the grace of God in vain" and do not miss the blessed time. For God Almighty has indeed graciously afflicted us Germans now and raised up a golden year. We now have the finest, most learned young journeymen and men, adorned with languages and all arts, who could so well be of use where they were needed to teach the young people. Is it not obvious that a boy can now be trained in three years, that in his fifteenth or eighteenth year he can do more than all the high schools and monasteries have been able to do? Yes, what has one learned in high schools and monasteries so far, but to become only donkeys, blocks and blocks? One has learned twenty, forty years, and has still known neither Latin nor German. I am silent about the shameful, blasphemous life in which the noble youth is so miserably corrupted.

(11) True, before I would that high schools and monasteries should remain as they have been, that no other way of teaching and living should be used for the youth, I would rather that no boy should ever learn nothing and be dumb. . For it is my earnest opinion, request and desire that these donkey stables and devil schools either sink into the abyss or be transformed into Christian schools. But now that God has blessed us so abundantly and given us so many such people to teach and educate the young people, it is necessary that we do not throw God's grace to the wind and do not let him knock in vain. He stands at the door; well

464 2 22. 175-178. To the aldermen of all the cities of Germany 2c. W. X. 53S-S42. 465

us, if we open to him. He greets us, blessed is he who answers him. If we let him pass by, who will fetch him again?

(12) Let us look at our former misery and the darkness in which we have been. I think that Germany has never heard so much of God's word as now; nothing is ever found of it in history. If we let it go on like this without thanks and honor, it is to be feared that we will suffer even more terrible darkness and plague. Dear Germans, buy, because (as long as) the market is at the door, gather, because it seems and is good weather, use God's grace and word, because it is there. For you should know that God's word and grace is a driving downpour that does not return where it once was. He has been with the Jews, but gone is gone, they now have nothing. Paul brought him into Greece; gone is gone also, now they have the Turk. Roman and Latin country has him also had; hin is hin, they have now the pope. And you Germans must not think that you will have him forever; for ingratitude and contempt will not let him remain. Therefore grab and hold who can grab and hold; lazy hands must have an evil year.

The third is probably the highest of all, namely God's commandment, who through Moses so often commands and demands that parents should teach their children, that the 78th Psalm, v. 4. f., also says: "How has He so highly commanded our fathers to make known to the children, and to teach the children's children. And this is also indicated by the fourth commandment of God, where He so highly commands obedience of parents to their children, that even disobedient children are to be put to death by judgment, Deut. 21:21. And why do we old people live differently, except that we wait for the young people, teach them and bring them up? It is not possible that the foolish people should teach and keep themselves; therefore God has commanded us, who are old and experienced, what is good for them, and will demand a heavy account from us for them. Therefore also Moses commands, Deut. 32, 7. and says: "Ask your father, he will tell you, the old ones will show you."

14. although it is sin and shame.

that it has come to this with us, that we should first of all provoke and be provoked to raise our children and young people and consider their best; but the same should drive us nature itself and also the examples of the heathen show us manifold. There is no unreasonable animal that does not wait for its young and teach them what is their due; without the ostrich, since God says, Job 39:17, "that it is as hard on its young as if they were not its own, and leaves its eggs on the ground. And what does it help that otherwise we would have and do everything and would be like vain saints, if we let that go, for which we live most of all, namely to care for the young people? I also consider that among the outward sins, the world is not so highly burdened before God and deserves such a terrible punishment as this one, which we do to the children, that we do not draw them.

When I was young, they had a saying in school: Non minus est negligere scholarem, quam corrumpere virginem, "It is no less to neglect a pupil than to weaken a virgin. This was said in order to frighten the schoolmasters, because at that time no sin was known that was more serious than defiling virgins. But, dear Lord God, how much less is it to defile virgins or women, which may be atoned for as a sin recognized in the flesh, compared to this, when noble souls are abandoned and defiled, since such a sin is also not respected nor recognized and never atoned for? O woe to the world forever and ever. Every day children are born and grow among us, and unfortunately there is no one to take care of the poor young people and govern them, so they let it go as it goes. The monasteries and convents should do it; they are just those of whom Christ says, Matth. 18, 6. 7.: "Woe to the world because of the aversions; whoever offends one of these boys who believe in me, it would be better for him to have a millstone hung on his neck and to be lowered into the sea, where it is deepest. They are only children's victims and corrupters.

(16) Yea, saith thou, all these things are told unto parents: what is that to the rulers of the council and to the authorities? That is right; but how, if the parents do not do this? who?

466 D- 22,178-180. B. Of the ten commandments in particular. Fourth commandment. W. X, 542-S44. 467

shall it then do? Shall it therefore be omitted and the children neglected? Where will the authorities and the council excuse themselves that they should not do so? There are many reasons why parents do not do it:

(17) For the time being, some of them are not so sincere and honest that they would do it even if they could; but, like ostriches, they also harden themselves against their young and leave it at that, that they have thrown off their eggs and have begotten children; that is all they do. Well, these children shall nevertheless live among us and with us in the common city. How then will reason and especially Christian love suffer that they grow up badly and are poison and filth to the other children, so that a whole city finally perishes; as it happened to Sodom and Gomorrah and Gaba and many other cities.

18. On the other hand, most parents are unfortunately unskilled and do not know how to educate and teach children, because they themselves have learned nothing without taking care of the belly, and special people are needed to teach and educate children well and properly.

19 Thirdly, even if the parents were skilled and would like to do it themselves, they have neither time nor space for it before other business and households, so that necessity forces them to keep common tutors for the children, unless each one wanted to keep one for himself. But that would be too difficult for the common man, and many a fine boy would again be missed for the sake of poverty. In addition, many parents die and leave orphans behind them; and how they are cared for by guardians, whether experience would be too little for us, should show us that "God calls Himself the father of orphans," Ps. 68:6, as of those who are otherwise abandoned by everyone. There are also some who do not have children; they do not take care of anything because of that.

20 Therefore, it is the duty of the city council and the authorities to have the greatest care and diligence for the young people. For since the entire city's property, honor, life and limb are entrusted to their faithful care, they would do the following

not honest before God and the world, if they did not seek the prosperity and improvement of the city with all their might day and night. Now, the prosperity of a city does not lie solely in the collection of great treasures, solid walls, beautiful houses, and plenty of guns and armor; indeed, where there is much of this and mad fools come upon it, so much is all the worse and all the greater harm to the same city; but this is the best and most abundant prosperity, salvation and strength of a city, that it has many fine, learned, sensible, honorable, well-mannered citizens, who are then able to collect, hold and rightly use treasures and all goods.

Twenty-one: How did the city of Rome do, which had its boys educated in such a way that within fifteen, eighteen, and twenty years they knew Latin and Greek and all the liberal arts, as they are called, and then they went off to war and regiment. Witty, sensible and excellent people with all kinds of art and experience were sent out, so that if all the bishops and all the priests and monks in the German lands were gathered together in one heap, they would not find as much as could be found in a Roman warrior. That's why they did their thing; they found people who were capable and skilled in all kinds of things. Thus necessity has always forced and preserved it in all the world, even among the heathen, that one must have disciplinarians and schoolmasters, if one otherwise wanted to make something honest out of a people. Therefore the word disciplinarian in St. Paul, Gal. 3, 24, is taken from the common use of human life, when he says: "The law has been our disciplinarian.

(22) Since a city should and must have people, and since the greatest affliction, scarcity and complaint everywhere is that it lacks people, it is not necessary to wait until they grow by themselves; nor will they be hewn from stone or carved from wood; God will not do miracles as long as they can be obtained from other goods of His. Therefore, we must do it and spend effort and expense on it, educating and making it ourselves. For we know that it is the fault of all the cities that there are so few skilled people without the authority of God.

468 E.22,180-182. To the councilors of all cities in Germany 2c. W.x,544-547. 469

Who let the young people grow up like wood in the forest and did not see how they were taught and cultivated? That is why it has grown so untidily that it is not capable of building anything, but only a useless hedge and only for fireworks.

It must remain a secular regiment. Should we then allow vain gags and gags to rule, if we can improve it; it is a wild, unreasonable presumption. Let sows and wolves be made masters just as much, and let them tear at those who do not want to think as they are ruled by men. So it is also an inhuman wickedness, if one does not think further, because thus: We want to rule now, what is it to us, how it will go for those who come after us? Not over men, but over swine and dogs should such people rule, who seek no more than their benefit and honor in the regiment. Even if the greatest effort is made to bring forth fine, learned, skilful people to govern, it would still be enough trouble and worry to ensure that everything goes well. How, then, is it to go on if one does nothing at all?

(24) Yea, sayest thou again, though we should and must have schools, what profit is it to us to learn Latin, Greek, and Hebrew tongues, and other liberal arts? Could we learn the Bible and God's Word in German, which is sufficient for our salvation? Answer: Yes, unfortunately I know well that we Germans must always be and remain beasts and mad animals; as the surrounding countries call us and we well deserve. But I wonder why we do not say for once: What is the use of silk, wine, spices and foreign goods, when we ourselves have wine, grain, wool, flax, wood and stones in German lands, not only in abundance for food, but also in choice for honor and adornment? The arts and languages, which are without harm to us, even greater ornament, benefit, honor and piety, both to understand the Holy Scriptures and to lead secular rulers, we want to despise: and the foreign goods, which are neither necessary nor useful to us, to toil us to the ridge, we want to

not entrathen. Aren't they called cheap German fools and beasts?

(25) If there were no other benefit in the languages, we should nevertheless be pleased and inflamed by the fact that it is such a noble, fine gift of God, so that God now so richly favors and graces us Germans, almost over all countries. One does not see much that the devil would have allowed them to arise through the high schools and monasteries; indeed, they have always raged against them to the utmost and still do. For the devil well smelled the frying pan, where the languages would come out, his kingdom would gain a hole, which he could not easily plug up again. Because he is not able to prevent them from coming out, he thinks to keep them so narrow that they will perish and decay on their own. A dear guest has not come to his house with them, so he wants to feed him so that he will not stay long. This evil trick of the devil is seen by very few of us, dear sirs.

Therefore, dear Germans, let us open our eyes here, give thanks to God for the noble treasure, and hold fast to it, so that it will not be snatched away from us again, and the devil will not atone for his willfulness. For we cannot deny that, although the gospel came and comes daily through the Holy Spirit alone, it nevertheless came through the means of languages, and has also increased thereby, and must also be retained thereby. For as soon as God wanted the gospel to come into all the world through the apostles, he gave tongues to it. And before that, through the Romans, he had spread the Greek and Latin languages so far into all lands, so that his gospel would soon bear fruit far and wide. He has done the same now. No one knew why God caused the languages to come forth, until it was first seen that it was for the sake of the gospel, which he then wanted to reveal and thereby expose and destroy the reign of the end Christ. That is why he gave Greece to the Turk, so that the Greeks, driven out and scattered, would bring out the Greek language and become a beginning to learn other languages as well.

470 22.182-184. B. Of the ten commandments in particular. Fourth commandment. W. X, 547-549. 471

(27) As dear as the gospel is to us, we are burdened with the languages. For God did not have His Scriptures written in the two languages alone for nothing, the Old Testament in the Hebrew, the New in the Greek; which God has not despised, but has chosen as His Word above all others, we too should honor them above all others. For St. Paul boasts that it is a special honor and advantage of the Hebrew language, that God's word is given in it, when he said, Rom. 3, 1. 2: "What is the advantage or benefit of circumcision? Almost much. In the first place, they are commanded by the word of God." King David also praises this, Ps. 147, 19: "He proclaims his word to Jacob, and his commandments and his statutes to Israel. He has not done so to any nation, nor revealed his judgments to them." Hence the Hebrew language is also called holy. And St. Paul, Rom. 1, 2, calls it "the holy Scriptures," no doubt for the sake of the holy word of God that is written in it. So the Greek language may well be called holy, because it was chosen above others for the New Testament to be written in it, and because it flowed out of it, as from a well, into other languages through interpretation, and also sanctified them.

028 And let it be told us, that we shall not well receive the gospel without the languages. The languages are the sheath in which this knife of the Spirit is put; they are the shrine in which this jewel is carried; they are the vessel in which this drink is fasted; they are the nets in which this food is laid; and, as the gospel itself shows, they are the baskets in which this bread and fish and crumbs are kept. Indeed, if we are so foolish as to abandon the languages, since God is before us, we will not only lose the gospel, but will also finally come to the point where we will not be able to speak or write either Latin or German properly. Let us take as proof and warning the miserable, horrible example in the high schools and monasteries, where they have not only forgotten the Gospel, but have also corrupted the Latin and German languages, so that the wretched people have become sheer beasts, unable to speak or write either German or Latin properly.

can speak or write, and have almost lost natural reason as well.

29-. For this reason the apostles themselves considered it necessary that they put the New Testament into the Greek language and bound it, no doubt to keep it safe and secure for us there, as in a holy ark. For they have seen all that was to come, and now is come to pass, where it alone would be put into the minds, how many a wild, desolate disorder and mixture, so many different senses, conceits, and doctrines, would arise in Christendom; which in no way could be resisted, nor the simple protected, unless the New Testament were certainly put into writing and language. Therefore it is certain that where the languages do not remain, the gospel must finally perish.

(30) This has also been proven, and experience still shows it. For as soon as the languages ceased after the time of the apostles, the gospel and the faith and all Christianity declined more and more, until it sank completely under the pope; and since that time the languages have fallen, not much has been seen in particular in Christianity, but many terrible abominations have happened through ignorance of the languages. So again, because the languages have now come forth, they bring with them such light and do such great things that all the world is astonished, and must confess that we have the gospel as pure and clear almost as the apostles had it, and has come completely into its first purity, and much purer than it was in the time of St. Jerome or St. Augustine. And summa, the Holy Spirit is not a fool, nor does he deal with frivolous, unnecessary things; he has considered languages so useful and necessary in Christianity that he has often brought them with him from heaven. This alone should move us sufficiently to seek them with diligence and honor and not to despise them, because he himself is now raising them up again on earth.

(31) Yes, you say, many fathers have been saved and have taught without languages. That is true. But how do you account for the fact that they were so often absent from the Scriptures?

472 E.22,184-186. To the councilors of all cities in Germany 2c. W.x,549-552. 473

How often is St. Augustine absent from the Psalter and other interpretations, as well as Hilarius, and all those who have interpreted the Scriptures without languages? And whether they have spoken rightly, have they not been sure of the things, whether they stand rightly in the place where they interpret them? So that I may show an example: It is rightly said that Christ is the Son of God. But how mockingly it sounds in the ears of the adversaries, since they took the reason (the proof) from the 110th Psalm, v. 3: Tecum principium in die virtutis tuae (i.e. "With thee is the beginning in the day of thy power" according to the Vulgate); although nothing is written there in the Hebrew language about the Godhead. But if one protects the faith with uncertain reasons and false sayings, is it not a disgrace and mockery of the Christians among the opponents who know the language? and only become more stiff-necked in error and take our faith with good appearances for a human dream.

32What then is the fault that our faith is thus put to shame? Namely, that we do not know the languages; and there is no help here, because we know the languages. Was not St. Jerome compelled to interpret the Psalter anew from the Hebrew for the sake of it, that where the Jews dealt with us from our Psalter, they mocked us, that it did not stand thus in the Hebrew, as ours did? Now the interpretation of all the ancient fathers, who have dealt with the Scriptures without languages, although they teach nothing wrong, is such that they almost often use uncertain, uneven and untimely language, and grope like a blind man against the wall, that they very often lack the right text and make a nose of it according to their devotion; like the verse, indicated above, Tecum principium etc., that St. Augustine himself must confess, as he writes de doctrina christiana, that a Christian teacher who is to interpret the Scriptures must have the Greek and Hebrew languages in addition to Latin; otherwise it is impossible that he will not stumble at every turn; indeed, there is still need and work, whether one already knows the languages well.

33 Therefore, it is much different

A simple preacher of the faith and an interpreter of the Scriptures, or, as St. Paul calls it, a prophet. A simple preacher, it is true, has so many bright sayings and texts through interpretation that he can understand Christ, teach and live holy and preach to others. But to interpret the Scriptures and to act before them and to contend against the erroneous interpreters of the Scriptures, he is too inferior; this cannot be done without languages. Now it is necessary to have such prophets in Christendom, who can expound and interpret the Scriptures, and who are also fit for controversy; and there is not enough of holy living and right teaching. Therefore, languages are absolutely necessary in Christianity, just as prophets or interpreters are; although it is not necessary that every Christian or preacher be such a prophet, as St. Paul says, I Cor. 12:8, 9, Eph. 4:11.

(34) Hence it is that since the time of the apostles the Scriptures have remained so obscure, and nowhere have certain consistent interpretations been written about them. For even the holy fathers, as I have said, were often mistaken, and because they were ignorant of languages, they are seldom one; he who leads thus, he who leads thus. St. Bernard was a man of great spirit, so that I could almost put him above all teachers who are famous, both old and new; but see how he so often plays with the Scriptures, even though spiritually, and leads them out of the right sense. For this reason the Sophists also said that the Scriptures were dark; they thought that God's Word was so dark and spoke so strangely. But they do not see that all lack is due to the languages; otherwise nothing lighter would ever be spoken than God's word, where we understand the languages. A Turk must speak darkly to me, which a Turkish child of seven years can hear, because I do not know the language.

For this reason, it has been a great practice to learn to read the Scriptures by interpreting the fathers and reading many books and glosses. One should have gone to the languages for it. For the dear fathers, because they were without languages, they sometimes worked on a saying with many words and yet only barely managed to understand it.

47422 , 186-188. B. Of the Ten Commandments in particular. Fourth commandment. W. X, 352-355, 475

and half guessed, half missed. So you run after him with much effort, and in the meantime you could advise him yourself much better through the languages than the one you follow. For as the sun is against the shadow, so is language against all the fathers' words.

(36) Since it is proper for Christians to practice the Scriptures as their own unique book, and it is a sin and a shame that we do not know our own book, nor the language and word of our God; it is even more of a sin and a shame that we do not learn languages, especially as God now offers and gives us people and books and all kinds of things that serve this purpose and, as it were, tempt us to do so, and would like to have his book open. Oh, how happy the dear fathers should have been if they could have come to the holy scriptures and learned the languages as we could. How did they barely obtain the fragments with so much effort and diligence, when we could obtain all the bread with half the work, or even without any work at all. Oh, how their diligence disgraces our laziness; yes, how severely God will also avenge such our indolence and ingratitude.

37 Therefore, St. Paul, 1 Corinthians 14:29, wants Christianity to be the judge of all doctrine, for which it is especially necessary to know the languages. For the preacher or teacher may read the Bible through and through as he pleases, hit or miss, if there is no one there to judge whether he is doing right or not. If one is to judge, then there must be the art of languages, otherwise it is lost. Therefore, even though the faith and the gospel may be preached by bad preachers without languages, it still goes lazily and weakly, and one finally grows tired and weary of it and falls to the ground. But where there are languages, it is fresh and strong, and the Scriptures are driven through, and faith is always found anew through other and other words and works, so that the 104th Psalm, v. 18, compares such study in the Scriptures to a hunt and says: "God opens the thick woods for the deer", and Ps. 1, 3, "to a tree that is always green and always has fresh water".

38 Neither shall we be deceived, that some boast of the Spirit, and hold the Scriptures in low esteem. Some also, like the Waldensian brothers, do not regard languages as useful. But dear friend, spirit to, spirit to, I have also been in the spirit and have also seen the spirit, if it is ever to boast of my own flesh, perhaps more than the same will see in the year to come, how nearly they also boast. My spirit has also proven itself to be something, even though its spirit is completely silent in the corner and does not do much more than cast out its glory. But I know that well, how almost the spirit does everything alone. I would have been too far away from all the bushes if the languages had not helped me and made me sure and certain of the Scriptures. I could have been pious and preach in silence; but I would have let the pope and the sophists with the whole end-christian regiment be what they are. The devil does not respect my spirit as much as my language and pen in the Scriptures. For my spirit takes nothing from him but me alone; but the holy scriptures and sayings make the world too narrow for him and do him harm in his kingdom.

(39) I cannot praise the Waldensian brethren at all for despising the languages. For even though they teach rightly, they often lack the right text and remain unequipped and unskilled to fight for the faith against error. In addition, their way of speaking is so obscure and drawn in their own way, apart from the scriptural way, that I fear it is not or will not remain true: For it is quite dangerous to speak of God's things otherwise, or in other words, than God Himself uses. Finally, they may live and teach holy by themselves; but because they remain without languages, they will have to lack what all others lack, namely, that they may not act the Scriptures certainly and thoroughly, nor be useful to other peoples. But because they could do this and do not want to do it, they may see how it is to be answered for before God.

40 Now, let this be said of the usefulness and necessity of languages and Christian schools for the spiritual being and to the

476 "22, 188-191. To the aldermen of all the cities of Germany 2c. W. X, S55-SS7. 477

Salvation of the soul. Now let us also consider the body, and let us say whether there is no soul, nor heaven, nor hell, and let us consider only the temporal government after the world, whether it does not need much more good schools and learned people than the spiritual? For until now the sophists have taken so little notice of it and have directed the schools so completely toward the spiritual state that it has been a disgrace if a scholar has become married and has had to hear it said, "Behold, he is becoming worldly and does not want to become spiritual; just as if only their spiritual state were pleasing to God, and the worldly one, as they call it, is even of the devil and unchristian. But because in the sight of God they themselves become the devil's own, and only this poor rabble, as happened to the people of Israel in the Babylonian captivity, remained in the land and in the right estate, and the best and the chiefs were led to the devil to Babylon with plates and caps.

Now it is not necessary here to say how the worldly government is a divine order and status, of which I have otherwise said so much that I hope no one doubts it; but it is necessary to act how one can get fine skilled people into it. And here the heathen offer us a great defiance and disgrace, who in former times, especially the Romans and Greeks, did not know anything at all whether such a position was pleasing to God or not, and yet had the young boys and maidens learned and brought up with such earnestness and diligence that they were sent for it; that I must be ashamed of our Christians when I think of it, and especially of our Germans, who are so completely sticks and animals and may say: Yes, what are the schools for, if one is not to become spiritual? We know, or should know, how necessary and useful it is, and so pleasing to God, when a prince, lord, councilman, or whatever is to govern, is taught and skilled to lead the same state in a Christian way.

(42) Now if, as I have said, there were no soul, and there were no need of schools and languages for the sake of the Scriptures and God, this cause alone would be sufficient to establish the very best schools, both for boys and girls, in all places.

To build up places where the world, even to preserve its worldly status outwardly, requires fine, skillful men and women; so that the men can well govern the land and the people, and the women can well educate and preserve the house, children and servants. Now such men must come from boys, and such women must come from maidens; therefore it is necessary to teach and raise boys and maidens properly. Now I have said above that the common man does nothing here, cannot do it, does not want to do it, does not know it. Princes and lords should do it; but they have to ride on the sleigh, drink and run in the mummery, and are burdened with high, noticeable business of the cellar, "the kitchen and the chamber. And though some would gladly do it, they must shun others, lest they be thought fools or heretics. Therefore, dear councilors, it will remain in your hands alone: you also have the space and authority to do it, better than princes and lords.

043 Yea, saith he, let every man teach his own sons and daughters, or let them be disciplined. Answer: Yes, you can see how they are taught and disciplined. And if the discipline is carried to the utmost and works out well, it does not come further than that there is a little enforced and honorable conduct; otherwise they remain just wooden blocks, who neither know about this nor that, and can neither advise nor help anyone. But where they were taught and told in schools or otherwise, where there were learned and disciplined masters and mistresses who taught languages and other arts and histories, they would hear the history and sayings of all the world, how this city, this empire, this prince, this man, this woman had fared, and so in a short time they could, as it were, grasp before themselves the essence, life, advice and suggestions, successes and failures of the whole world from the beginning as in a mirror; From this they would then be able to direct their minds and run the course of the world with the fear of God, and from the same histories they would become wise and intelligent about what to seek and what to avoid in this outer life, and they would also be able to advise and govern others according to this. The discipline, however, which one can do at home without such a

478 A- 22,1S1-1S3. B. Of the ten commandments in particular. Fourth commandment. W. X, 557-560. 479

The school that we attend wants to make us wise through our own experience. Before that happens, we are dead a hundred times over and have spent our lives doing everything thoughtlessly, because a lot of time is needed for our own experience.

(44) Because the young people have to lick and jump, or ever have to create something, since they have pleasure inside and cannot be resisted in it, nor would it be good that everything be resisted; why then should such schools not be prepared for them and such art presented? since everything is now prepared by God's grace so that the children can learn with pleasure and play, be it languages or other arts or histories. And is now no longer hell and purgatory our school, since we are martyred inside over the casualibus (cases of conscience) and temporalibus (temporal rights and fees), since we have learned nothing but vainly nothing through so much prodding, trembling, fear and sorrow. If one takes so much time and trouble to teach children to play cards, sing and dance, why does one not also take so much time to teach them to read and other arts, because they are young and idle, skilful and funny? I speak for myself; if I had children and could, they would have to listen to me not only the languages and histories, but also sing and learn music with all the mathematics. For what is all this but mere child's play, in which the Greeks educated their children of old? thereby they became wonderfully skilful people, capable of all sorts of things afterwards. Yes, how sorry I am now that I have not read more poets and histories and that no one has taught me them. I had to read the devil's filth, the philosophers and sophists, at great expense, work and damage, so that I have enough to sweep up.

45 Thus you say: Yes, who can thus spare his children, and bring them all up as junks? they must wait in the house of labor 2c. Answer: It is not my opinion that such schools should be set up as they have been until now, when a boy learned twenty or thirty years over Donat and Alexander and yet learned nothing. It is a different world now, and things are different. My opinion is that the boys of the day should be taught

Let them go to such school for an hour or two, and nevertheless spend the rest of their time at home, learning trades and whatever they are wanted for, so that both go hand in hand while the people are young and can wait. Otherwise, they would spend ten times as much time shooting at cows, playing ball, running and roughhousing.

A girl can have so much time on her hands that she goes to school for an hour a day and still does her business at home; she sleeps away and gambles away more time. The only thing missing is that one does not have the desire nor the seriousness to pull the young people, nor to help the world and advise with fine people. The devil would much rather have coarse blocks and useless people, so that people do not fare so well on earth.

(47) But those who are the most skilful among them, whom it is hoped will become teachers, preachers, and other ecclesiastical offices, are to be left there the more and longer, or to be entirely appointed there; as we read of the holy martyrs, who brought up St. Agnes and Agatha and Lucia and the like; whence also the monasteries and convents have come, but are now entirely turned to another damnable custom. And this is also necessary, because the number of the clergy is almost diminishing; so they are also more or less unfit to teach and govern, because they can do nothing without taking care of the belly, which they alone have been taught. So we must have people who will give us God's word and sacraments and who will be caretakers of souls among the people. But where will we get them, if the schools are allowed to dissolve and other more Christian ones are not established? because the schools, which have been kept until now, even if they did not dissolve, may give nothing but vain losers, harmful seducers.

(48) Therefore it is of great necessity, not only for the sake of the young people, but also for the sake of both our estates, ecclesiastical and secular, that we should do this in earnest and in time, so that, if we have neglected to do it, we may not have to leave it afterwards, even if we would gladly do it, and in vain charge the newcomer with

480 E. 22,193-195. To the councillors of all cities in Germany 2c. W. X, 56V-582. 481

Let it bite eternally. For God offers Himself abundantly and offers His hand and gives what belongs to it. If we despise it, then we already have our judgment with the people of Israel, since Isaiah says, Cap. 65, 2: "I have offered my hand all day long to the unbelieving people who resist me. And Proverbs 1:26: "I have offered my hand, and no man will look upon it; ye have all despised my counsel: therefore will I laugh at you also in your destruction, and mock you, when your calamity cometh upon you. "2c. Let us beware. See for example what great diligence King Solomon did in this, how he took care of the young people, that among his royal business he also made a book for the young people called Proverbiorum (Proverbs)! And Christ himself, how he draws the young children to himself! How diligently he commands them to us, and also praises the angels who wait for them, Matth. 18, 2. ff., that he shows us how great a service it is, where one draws the young people well; again, how horribly he is angry, if one lets them get angry and corrupt!

Therefore, dear sirs, let the work concern you, which God demands so highly of you, which your ministry owes, which is so necessary for the youth and which neither the world nor the spirit can do without. Unfortunately, we have been rotten and corrupted in darkness long enough; we have been German beasts for too long. Let us also use our reason once, so that God will notice the gratitude of his goods, and other countries will see that we are also people who could either learn something useful from them, or teach them, so that the world will also be improved through us. I have done my part; I would like to have advised and helped the German country. Whether some will despise me for it and want to throw such faithful advice to the wind and know better, I must let that happen. I know that others could have done better, but because they are silent, I will do it as best I can. It is better to speak of it, however clumsily, than to keep silent about it. And I hope that God will awaken some of you,

that my faithful advice does not fall into ashes, and we will not look at the one who speaks it, but at the thing itself, and let it be moved.

50 Finally, all those who love and desire that such schools and languages be established and maintained in the German lands should consider that no effort and expense be spared to provide good libraries and bookhouses, especially in the large cities that are well able to do so. For if the gospel and all the arts are to remain, they must be written and bound in books and scriptures, as the prophets and apostles themselves did when I said above. And not only that those who are to preside over us spiritually and temporally may read and study, but also that the good books may be kept and not lost, together with the art and languages which we now have by the grace of God. St. Paul was also diligent in this, since he commands Timothy, 1 Ep. 4, 13, "to stop reading"; and also commands, 2 Ep. 4, 13, "to bring with him the parchment left at Troas.

(51) Yes, all the kingdoms that were special, and before them the Israelite people, among whom Moses began this work at first, were careful to keep the Book of the Law in the ark of God, and put it in the hands of the Levites, so that whoever needed a copy of it could get one from them; so that he also commanded the king to take a copy of the book from the Levites. That it may be seen how God has appointed the Levitical priesthood, among other duties, to take care of the books and to maintain them. After that Joshua, then Samuel, David, Solomon, Isaiah, and so on, many more kings and prophets multiplied and improved these books. Hence came the holy Scriptures of the Old Testament, which otherwise would never have been brought together or remained, if God had not commanded such diligence.

52 According to the example, the monasteries and convents of old have also created libraries, although with few good books. And what

482 22.195-1S7. B. Of the ten commandments in particular. Fourth commandment. W. X. 562-565. 483

It has done harm that at that time one did not take care to provide books and good librairs, since one had books and people enough for it, one has become well aware afterwards that, unfortunately, with the time all art and languages have fallen away and instead of righteous books the mad, useless, harmful monastic books Catholicon, Florista, Graecista, Labyrinthus secure and such ass crap has been introduced by the devil, Instead of righteous books**, the** devil has introduced the mad, useless, harmful monastic books Catholicon, Florista, Graecista, Labyrinthus, Dormi secure, and such ass crap, so that the Latin language has fallen to the ground and nowhere remains a competent school, nor doctrine, nor way to study. And as we have experienced and seen, that with so much effort and labor the languages and arts, yet quite imperfectly, have been brought forth again from some scraps and pieces of old books from the dust and worms, and are still daily searching and working on them; just as one digs in the ashes of a destroyed city for the treasures and gems.

53. Therefore, we were justified and God paid our ingratitude quite well, that we did not consider His good deeds and created supplies, when it was time and could well have done so, so that we would have kept good books and learned people; we let it go as if it did not concern us; He did so again and instead of the Holy Scriptures and good books, He let Aristotle come with countless harmful books, which only led us further and further away from the Bible; in addition the devil's larvae, the monks and the ghosts of the high schools, which we have endowed with inhuman goods, and many doctors, predicators, magistrates, priests and monks, that is, great, coarse, fat asses, adorned with red and brown berets, like the sow with a golden chain and pearls, who taught us nothing good, but only made us more and more blind and foolish, and in return ate up all our possessions and collected only the filth and dung of their obscene, poisonous books, filling all the monasteries, indeed all the corners; since it is horrible to think of.
54. has it not been a miserable pity up to now that a boy has had to study twenty years or longer, only that he has learned so much evil latin that he would like to

To become a priest and read masses? And whoever got there was blessed: blessed was the mother who carried such a child. And yet he remained a poor unlearned man all his life, who was neither good for gurgling nor for laying eggs. We have had such teachers and masters everywhere, who themselves have not known anything and have not been able to teach anything good or right; indeed, they have not known how one should learn and teach. What is the fault? There were no other books than such great monks' and sophists' books. What else should become of them but vain great students and teachers, as the books were which they taught? A jackdaw does not raise a dove, and a fool does not make a wise man. This is the reward of ingratitude, that one has not applied diligence to libra-ries, but has let the good books perish and kept the useless ones.

But my advice is not to gather all kinds of books in heaps without distinction and to think of nothing more than the quantity and heap of books. I wanted to have the choice among them, that it was not necessary to collect all lawyers' commentaries, all theologians' sententias and all philosophers' quaestiones (questions) and all monks' sermons. Yes, I wanted to expel such crap completely and supply my library with righteous books and consult learned people about them.

(56) First, the Scriptures should be in Latin, Greek, Hebrew, and German, and whether or not they are in other languages. Then the best commentators and the elders, both Greek, Hebrew and Latin, where I could find them. Then such books, which serve to learn the languages, as the poets and orators (orators), not considered whether they were pagans or Christians, Greek or Latin. For from such one must learn the grammar. After that should be the books of the liberal arts and otherwise of all other arts. Lastly, there should be books on law and medicine, although here, too, a good choice is needed among the commentaries.

57. but with the most distinguished should be

484 E. 22, 197-199. An die Rathsherren aller Städte Deutschlands 2c. W. X, 565-567. 485

The chronicles and histories, whatever languages one might have; for these are wondrously useful to recognize and govern the course of the world, even to see God's wonders and work. Oh how many fine stories and sayings one should have now, which happened and occurred in German lands, of which we now know none at all. That is why no one has been there to describe them; or, even if they had already been described, no one has kept the books; that is why nothing is known of us Germans in other countries, and we must be called to all the world the German beasts, who can do nothing more than get, eat and drink. But the Greek and Latin, even the Hebrew, have described their things so precisely and diligently that wherever a woman or child did or said something special, the whole world had to read and know it; meanwhile we Germans are still Germans and want to remain Germans.

Since God has now so graciously provided us with all abundance, both of art and of learned men and books, it is time that we reap and cut the best that we can and gather treasures, so that we may keep something for the future from these golden years and not miss this rich harvest. For it is a matter of concern, and is already beginning again, that new and different books are always being made, so that in the end, through the work of the devil, the good books, which are now produced by printing, will again be suppressed and the loose, hopeless books of useless and tol

len things again tear down and fill all corners. For with this the devil certainly goes about that one must again carry and torture oneself with vain Catholica, florists, modernists and the damned monk and sophist crap, as before; and always learn, and yet never learn anything.

(59) Therefore I beseech you, my lords, let this faithfulness and diligence of mine bear fruit with you. Even if there were some who thought me too small to live by my advice, or despised me as the damned of tyrants, they would still see that I do not seek my own happiness and salvation, but only that of the whole German country. And even if I were a fool and did something good, it should never seem a disgrace to a wise man to follow me. And even if I were a Turk and a pagan, if it is clear that it is not I who can benefit from this, but the Christians, they should not despise my service. In the past, a fool was better advised than a whole council of wise men. Moses had to be taught by Jethro, 2 Mos. 18, 17. ff. I hereby entrust you all to the grace of God, who may soften and inflame your hearts, so that they may take care of the poor, miserable, abandoned youth with earnestness, and through divine help advise and help them to a blessed and Christian government of the German land, in body and soul, with all abundance and overflow, to praise and honor God the Father through Jesus Christ, our Savior, Amen. Date Wittenberg, Anno 1524.

Further interpretations of this commandment can be read in:

I. Part, 1. B. Mos., 12. Cap., § 96-125, of the obedience of Abraham.

I. Part, 1. B. Mos., 22. Cap., § 118-125, of obedience and killing of the flesh.

Part I, Genesis 24, § 255-259, on the obedience of children and subjects, especially servants.

XIIIa & b. Part, Serm. on the 1st of Sunday, n. Epiph., § 17 ff., of Christ's obedience to his parents.

486L . Of the ten commandments in particular. Fifth commandment. W. x, ses-ssg. 487

The fifth commandment.

1. the interpretation of the same in general.

III. part, 2. b. Mos., 20. cap., § 224-234. III. part, first > interpretation of the 10 commandments, 5. commandment.

III. part, 5. b. Mos., 19. cap., § 1-6, of the

Death that occurs unawares; and § 7. 8, of death that occurs wantonly.

VII. part, Ausleg. des Ev. Matth., 5. 6. und 7. Cap., Cap. 5, § 151-293, Explanation of the 6th, 7th and some other commandments in Christ's Sermon on the Mount.

XI. Theil, 1. Prediat am 6. Sonnt, nach Trin., eine Ausleg. des 5. Gebots.

XI. Theil, 2. Predigt am 6. Sonnt, nach Trin., eine Ausleg. des 5. Gebots.

XI. Part 2, Sermon on the 4th Sunday after Trinity, on the Interpretation of the 5th Commandment.

XIIIb. Theil, 2. Predigt am 6. Sonnt, nach Trin., § 6 ff., von den Pflichten, so ein Christ nach dem 5. Gebot zu beobachten hat.

2. from all kinds of sins against this commandment.

a. Of courting and elevation over others.

I. Part, Gen. 1, Cap. 6, § 3-15.

XII. Part, Sermon on Sunday. Sexagesimä, about avoiding spiritual presumption.

XIIIb. Theil, 1. Pred. am 11. Sonnt, n. Trin.

XIIIa&b. Theil, 1. Predigt am 17. Sonnt, nach Trin., § 11 ff., von der Hoffahrt.

XIIIb. Theil, 2. Predigt am 17. Sonnt, nach Trin., § 8 ff., von der Ehrbegierde.

b. From anger, impatience and selfishness.

I. Part, 1. B. Mos., 9. Cap., § 32-46, of the law against the death-beaters.

XI. Theil, 3. sermon on the 6th Sunday, after Trin, about the wrath and the signs of the wrath.

XII. Theil, 2. sermon on the 4th Sunday, after Easter, a warning against anger and impatience.

XIIIb. Part, 1st sermon on the 6th Sunday after Trinity, on wrath.

3. of the virtues according to this commandment.

a. Vou of humility towards one's neighbor.

II. part, 1. B. Mos., 41. cap., § 168-194, of the humility in general, especially of Joseph.

XI. Theil, Predigt am 17. Sonnt. nach Trin., § 22 ff., ein Unterricht von der Demuth.

XII. Part, sermon on the 3rd Sunday after Trinity, an exhortation to humility.

XII. Theil, Predigt am 17. Sonnt, nach Trin., unter XXXIV. Einige Sermone 2c., § 28 ff., von der Predigt Christi von der Demuth.

XIIIb. Part 1: Sermon on the 11th Sunday after Trinity, on humility.

XIIIa&b. Theil, 1. Predigt am 17. Sonnt. nach Trin., § 11 ff., von der Demuth.

XIIIb. Theil, 2. Predigt am 17. Sonnt. nach Trin., § 8 ff, von der Demuth.

XIIIa&b. Theil, 1. sermon on the day of the Visitation of Mary, § 11 ff, an example of Mary's humility against Elizabeth.

488 L- 22.244-246. Whether men of war can also be in a blessed state. W. L. S6S-S70. 489

b. Of gentleness) patience) love of enemies and conciliation.

V. Theil, Ausleg. des 120. Ps., in einem christlichen Trostbriefe an die Miltenberger: wie sie sich an ihren Feinen rechen sollen, 1524.

XI. Part 2, sermon on the 4th Sunday after Trinity, an exhortation to righteous behavior against one's enemies.

XII. Theil, Predigt am 5. Sonnt, nach Trin., § 16 ff., eine Vermahnung zu den Werken, so ein Christ gegen die Feinde üben soll.

XII. Theil, Predigt am 4. Sonnt, nach Ostern, eine Vermahnung, dass die Christen in der Liebe bleiben sollen.

c. From Mündiger Liebt) sleeve and mercy against the neighbor.

III. part, 5. B. Mos., 15. cap., § 1-6, of lending; as well as § 10-13, of the help to be given to the poor.

XI. Theil, Predigt am 4. Sundt. nach Epiph., § 9 ff., von der Liebe.

XI. Theil, Pred. am 7. S. n. Trin., v. d. Liebe.

XI. Part, 1st sermon on the 12th Sunday after Trinity, about love.

XI. Theil, Pred. am 17. S. n. Trin., v. d. Liebe.

XI. Part, sermon on the 3rd Sunday after Epiphany, about two examples of love.

XI. Theil, 2. Predigt am Sonnt. nach Ostern, § 27 ff, von der Liebe gegen den Nächsten.

XI. Part 1, Sermon on the 2nd Sunday after Trinity, a command of Christ to exercise mercy.

XI. Part 1, Sermon on the 4th Sunday after Trinity, a teaching of Christ about mercy.

XII. Theil, Predigt am 4. Sonnt, nach Epiph., von der Liebe und von dem Gebot der Liebe.

XII. Theil, Predigt am Sonnt. Quinquagesimä, § 14 ff, a treatise on love.

XII Sermon on St. Stephen's Day, § 26 ff, an example of love.

XIIIb. Part 1, Sermon on the 6th Sunday after Trinity, a lesson in Christian love for our neighbor.

XIII Part, Sermon on the 16th Sunday after Trinity, § 17 ff, on love and mercy.

XIIIa&b. Part, Sermon on the 14th Sunday after Trinity, about the Good Samaritan.

d. Of Christian unity, unity of mind and spirit.

XII. Theil, Predigt am 1. Sundt. nach Epiph., § 23 ff., von der Einigkeit des Sinnes.

XII. Theil, Predigt am 10. Sonnt, nach Trin.

XII. Theil, Vermischte Predigten, (p. 1074), Predigt am 2. Sundt. des Advent, eine Vermahnung zu christlicher Einträchtigkeit.

4. about the state of war and soldiers.

Whether men of war can also be in a blessed state.

1526.*)

To the Gestrengen and Ehrenfesten Affa von Kram, knight 2c., my > favorable lord and friend.

Grace and peace in Christ, austere, honorable, dear Lord and friend! As your

in the next electoral entry to Wittenberg (1525) spoke to us about the state of the men of war, under which speech various pieces concerning conscience were brought forward, on which you and others more

*) The report of Cyr. Spangenberg will appear in the chapter of Luther's dealings with Duke George.

490 D. 22,246-248. B. Of the ten commandments in particular. Fifth commandment. W.x, 570-573. 491

I have asked for a written public instruction from me, because there are many more who complain about their status and nature, some are in doubt, and some consider themselves so completely and utterly that they no longer ask anything about God and throw both soul and conscience to the wind. As I myself have heard such fellows say: If they should remember this, they would never have to go to war. Just as if war were such an excellent thing that God and the soul are not to be thought of when war is present; but then, when in mortal distress and danger, God and the soul are most to be thought of.

So that, as much as is in us, the weak, stupid and doubting consciences may be counseled, and the reprobate may receive better instruction, I have granted your request and promised this booklet. For he who fights with a good, well-reported conscience can also fight well; for where there is a good conscience, there is also great courage and a bold heart; but where the heart is bold and the courage is confident, the fist is also the more powerful and both horse and man are fresher, and all things succeed better, and also all cases and things send themselves the more finely to victory, which then God also gives.

Again, where the conscience is stupid and uncertain, the heart cannot be bold. For it is impossible that evil consciences should not make one cowardly and timid, as Moses says to his Jews, Deut. 28:25: "If you are disobedient, God will give you a despondent heart, so that where you go one way against your enemies, you will be scattered seven ways" and have no happiness. So it comes to pass that both horse and man are lazy and clumsy, and no attempt is made, and in the end they are defeated.

But what raw, nefarious consciences are in the bunch, which are called daredevils and daredevils, with them it all happens plumply, they win or lose. For as it is with those who have good or evil consciences, so it is with such brute beasts, because they are in the heap. For their sake no victory is given, because they are the shell and not the right core of the war heap. Therefore, I am sending you this teaching of mine, as much as God has given me, so that you and others who would like to wage war, so that they may not lose God's grace and eternal life, may know how to prepare and instruct themselves. May the grace of God be with you, Amen.

(1) The first distinction is that another thing is an office and a person, or a work and a doer; for an office or work may be good and right in itself, but it is evil and unjust, if the person or doer is not good or right, or does not do it right. A magistrate's office is a delicious and divine office, be it the mouth judge or the fist judge, who is called the executioner. But if it is performed by someone who is not commanded to do so, or if he, who is commanded to do so, does it according to money and favor, then it is already neither right nor good. The conjugal state is also delicious and divine, but there are still many a rogue and knave in it. So it is also with the state of war, office or work, which is right and divine in itself. But it is to be seen that it

the person who belongs to it and is righteous, as we will hear.

(2) In other respects, I here condition that for this time I do not speak of the righteousness that makes people righteous in the sight of God. For this is done only by faith in Jesus Christ, given and bestowed by God's grace without any work or merit on our part, as I have otherwise written and taught so often and sometimes; but I am speaking here of the outward righteousness that stands and works in the offices and works, that is, so that I may make it clear that I am dealing with this: whether the Christian faith, by which we are counted righteous in the sight of God, can also suffer me to be a man of war, to wage war, to choke and stab, to rob and burn, as one would do to the enemy in war.

492 22.248-250. Whether men of war can also be in a blessed state. W. X, S73-S7S. 493

Whether such a work is also sin or wrong, of which conscience is to be made before God; or whether a Christian must do none of these works, but only do good, love, not strangle or harm anyone? This is what I call an office or work, which, even if it were godly and right, can still become evil and unjust if the person is unjust and evil.

Thirdly, I do not intend to write at length here about the office and work of war, how it is right and divine in itself, because I have written about it in abundance in the booklet "On Worldly Authority". For I would like to boast that since the time of the apostles, the secular sword and authority has never been so clearly described and gloriously praised, as even my enemies must confess, as through me; for which I have earned the honest gratitude to be rewarded, that my doctrine is rebellious and scolded and condemned as that which strives against authority, praise be to God. For since the sword is appointed by God to punish the wicked, to protect the pious and to keep peace, Rom. 13, 1. ff. 1 Petr. 3, 14. ff., then it is also proven by a great deal that war and strangulation are appointed by God, and what warfare and justice entail. What is war other than to bring about injustice and evil? Why does one war, because one wants to have peace and obedience?

(4) Though it may not seem that strangling and robbing is a work of love, because a simple-minded man thinks it is not a Christian work, nor is it proper for a Christian to do it, yet in truth it is also a work of love. For as a good physician, when the pestilence is so evil and great, must cut off or destroy the hand, foot, ear, or eye, that he may save the body: If one looks at the limb that he cuts off, it seems that he is a cruel, merciless man; but if one looks at the body that he wants to save with it, it is found in truth that he is an excellent, faithful man and does a good Christian work, as much as it is in himself. So also, when I watch the war office punishing the wicked, choking the unrighteous, and so

But when I look at how it protects the pious, wife and child, house and farm, property and honor, and preserves and keeps peace with it, I see how delicious and divine the work is, and I realize that it also cuts off a leg or hand, so that the whole body does not perish. For if the sword did not defend and keep the peace, it would destroy all that is in the world through strife. Therefore, such a war is no different than a small, short peace, which is a hindrance to an eternal, unacceptable peace, a small calamity, which is a hindrance to a great calamity.

(5) It is all true that many people write and say what a great plague war is, but we should also consider how much greater is the plague that is prevented by wars. Yes, if people were pious and liked to keep peace, war would be the greatest plague on earth. But where do you reckon that the world is evil, that people do not want to keep peace, rob, steal, kill, rape wife and child, take honor and property? Such common strife of all the world, from which no man could stay, must be controlled by the little strife called war or the sword. That is why God honors the sword so highly that he calls it his own order, and does not want anyone to say or think that men invented it or used it. For the hand that wields and chokes such a sword is then no longer man's hand, but God's hand, and it is not man, but God who hangs, cuts, decapitates, chokes, and wages war; all are his works and his judgments. Summa, in the office of war one must not look at how it strangles, burns, strikes and sows 2c.; for this is done by the narrow, simple child's eyes, which do not watch the physician any further than how he cuts off the hand or saws off the leg, but do not see or notice that it is a matter of saving the whole body. So one must also watch the office of war or sword with manly eyes, why it so strangles and horrifically does, so it will prove itself that it is an office in itself divine and the world so necessary and

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useful than eating and. Drinking, or any other work.

(6) But that some abuse this office, choking and beating without necessity out of sheer willfulness, is not the fault of the office, but of the person. For where is there ever an office, work or any other thing so good that the wanton evil people do not abuse it? Such people are like the mad physicians who wanted to cut off a healthy hand from a man without need, out of sheer willfulness. Yes, they belong to the common discord, which must be resisted with right war and sword and forced to peace. Just as it always happens and has happened that those who start war without necessity are defeated. For in the end they cannot escape God's judgment, that is, His sword; He finds and strikes them in the end, as has happened to the peasants in the uprising. (1525.)

7 We have the greatest preacher and teacher next to Christ to confirm this, namely John the Baptist, who Luc. 3:14, when the soldiers came to him and asked what they should do, did not condemn their office, nor did he forbid them to desist from it, but rather confirmed it, saying, "Be content with your office, and do neither violence nor wrong to anyone. Thus he praised the office of war in himself, but at the same time forbade and prohibited its abuse. For abuse does not concern the office. So also Christ, when he stood before Pilate, confessed that warfare was not wrong, when he said, Joh. 18,36: "If I were king of this world, my servants would argue that I should not be handed over to the Jews.

8 Here also belong all the ancient war histories in the Old Testament, as Abraham, Moses, Joshua, the judges, Samuel, David and all the kings of the people of Israel. But if warfare or the office of war should be unjust to him or displeasing to God, we would have to condemn Abraham, Moses, Joshua, David and all the other holy fathers, kings and princes, who also served God in them and are highly praised in the Scriptures for their work; as all of this is well known to all who have little knowledge of the Scriptures.

have read; therefore, it is not necessary to prove further here.

(9) And if anyone would say here that it was a different thing with the holy fathers than whom God had set apart from other Gentiles by his choice and word, and called them to fight; therefore their example would not be enough for a Christian in the New Testament, because they had God's command for them and fought out of divine obedience, but we have no command to fight, but rather to suffer and let all things go. This is answered clearly enough by St. Peter and St. Paul, both of whom also command in the New Testament to be obedient to human order and the commands of the worldly authorities. And as we have heard above, that St. John the Baptist, as a Christian teacher, taught the men of war Christianly, and yet let them remain men of war, only that they should not abuse it, do wrong or violence to anyone, but be content with their solde. Therefore, in the New Testament, the sword is confirmed with God's word and command, and those who use its right and fight in obedience also serve God in it and are obedient to His word.

(10) And think thou thyself, if the thing be admitted, that warfare in itself were unjust, we should thereupon also admit all other things, and leave them unjust. For if the sword were an unjust thing in fighting, it would also be unjust if it punished the wrongdoers or kept the peace. And in short, all its works would have to be unjust. For what is it but to punish evildoers and to keep the peace? If one punishes a thief, murderer or adulterer, that is a punishment over a single wrongdoer. But if one is justified, one punishes a whole multitude of evildoers at once, who do so much harm, as great as the multitude is. Now if one work of the sword is good and right, they are all right and good; it is a sword and not a fox's tail, and is called the wrath of God, Rom. 13:4.

(11) But when they say that Christians have no command to dispute, and that examples are not enough, because they have a doctrine, they are not enough.

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have from Christ, that they should not resist evil, but suffer all things; I have answered sufficiently in the booklet on worldly authority. For Christians, of course, do not quarrel, nor do they have worldly authorities under them; their rule is a spiritual rule, and according to the Spirit they are subject to no one but Christ. But nevertheless they are subject to the temporal authorities with body and goods and are obliged to be obedient. Now if they are called upon by worldly authorities to dispute, they should and must dispute out of obedience, not as Christians, but as members and submissive, obedient people according to body and temporal goods. Therefore, when they contend, they do it not for themselves, nor for their own sake, but for the service and obedience of the authorities under whom they are, as St. Paul writes to Titus, Cap. 3, v. 1, "They are to be obedient to the authorities." You may read further about this in the booklet on secular authority.

12 For this is summa summarum of it, the office of the sword is right in itself and a divine, useful order, which he wants to have unnoticed, but feared, honored and obeyed, or should not remain unspotted, as St. Paul, Rom. 13, 4, says. For he has established two kinds of government among men. One is spiritual, through the word and without the sword, so that men may become godly and righteous, so that with this righteousness they may attain eternal life; and this righteousness he administers through the word, which he commanded the preachers. The other is a worldly rule by the sword, so that those who do not want to become godly and righteous to eternal life by the word may still be urged to be godly and righteous before the world by such a worldly rule, and he administers such righteousness by the sword. And though he will not reward such righteousness with eternal life, yet he will have it, that peace may be preserved among men, and reward it with temporal goods. For this reason he gives so much good, honor and authority to the authorities, that they rightly possess it before others, that they serve him to administer such temporal justice. So God is

himself of all righteousness, both spiritual and corporal, founder, lord, master, promoter, and rewarder, and is no human order or power in it, but vain divine thing.

(13) Since there is no doubt in his mind that everything is right and divine because of his office and position, we will now deal with the persons and customs of this position. For there it is most important to know who and how this office is to be used. And here it also arises that, if one wants to establish certain rules and rights, so many cases and excerpts (exceptions) occur that it is quite difficult or even impossible to define everything so precisely and evenly. As is the case with all rights, that they can never be established with such certainty, there are cases that win an excerpt. And if one did not let the extract go, but followed straight after the rights, it would be the greatest injustice, as the pagan Terentius says: The strictest right is the greatest injustice. And Solomon in his Ecclesiastes also teaches that one should not be too right, but at times not want to be wise.

14 So that I give an example of it: In the peasants' uprising next past (1525), quite a few were found who did not like to go along, especially if they were wealthy people. For the riot was aimed at the rich as well as the overlords, and it is fair to assume that no rich person was fond of the riot. Well then, some have gone along with it without their will and thanks. Some also gave themselves into such coercion, thinking that they could resist the mad mob and prevent it with good counsel, so that they would not do so much evil, for the good of the authorities and for their own benefit. Some have also gone along with them out of favor of their overlords, whom they have asked beforehand. And what other such cases may have occurred. For no one can conceive of them all, nor can he put them into law.

15 Now therefore, here stands the law, saying, All rebels are guilty of death, and these three are in fresh

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That is what we found among the rebellious crowd. What should be done to them? Shall no excerpt apply here and the strict and rigid law apply, as it reads externally from the deed? Then they must also die, like the others who, together with the deed, had a guilty heart and will in it, even though these had an innocent heart and good will against the authorities. As some of our disciples have done, especially to the rich, when they thought they were doing something wrong, when they could only say to them, "You were among the mob, you must leave," and have thus done great wrong to many people and shed innocent blood, made widows and orphans, and taken away their property, and yet they are called of the nobility, yes, of the nobility. But the filth is also of the nobility and may well boast that it comes from the eagle's body, even though it stinks and is not useful. So these may well be from the nobility. We Germans are Germans and remain Germans, that is, swine and unreasonable beasts.

(16) Therefore I say: In such cases, as the three aforementioned people exemplify, the law shall give way and equity shall rule in its place. For the law speaks out arrogantly: sedition is guilty of death as Crimen laesae Majestatis (crime of majesty), as a sin against the authorities. But equity speaks thus: Yes, dear right, it is as you say, but it can happen that two do the same work, but yet with unequal heart and opinion. When Judas kissed the Lord Christ in the garden, Matth. 26, 49, which outwardly is a good work, but his heart was evil and betrayed his Lord with the good work, which Christ and his disciples otherwise practiced with each other out of a good heart. Again, Peter sat down with Annas' servant at the fire and warmed himself with the wicked, Luc. 22, 55. that was not good 2c. Now if strict law were to go here, Judas would have to be a pious man and Peter a mischievous one. But the heart of Judas was evil, and the heart of Peter was good, therefore equity must rule the law here.

17 Therefore, those who have been among the rebels of good opinion, this speaks the

Not only do they get rid of them, but they also consider them worthy of their mercy. For they are just like the pious Hussar of Arach, who gave himself up to the rebellious Absalom and was also very obedient to David's command, all in the opinion that he helped David and defended Absalom; as all this is finely written in the other book of Samuel, 15:32 ff. and 16:16 ff. Outwardly Hushai was also rebellious with Absalom against David, Cap. 17, 5, but he deserved great praise and honor eternally before God and all the world. If David had had Husai judged as a rebel, that would have been just as praiseworthy a deed as our princes and disciples do now to such innocent, even well-deserving people.

18 Such virtue or wisdom, which can and should guide and measure the strict law, according to the cases, and judge one good or evil work according to the difference of opinion and hearts, is called aequitas in Greek and Latin, I call it equity. For since justice must and should be set forth in simple, short words, it cannot include all coincidences and obstacles. Therefore the judges and lords here must be wise and pious and measure equity by reason, and then let justice go or stand. For example, a householder sets a law for his servants as to what they are to do this day or that day; there the law stands, and he who does not do or keep it shall suffer his punishment. Now if one of them is ill or otherwise prevented through no fault of his own, the right ceases; and he would be a furious landlord if he wanted to punish his servant for such failure. Thus all rights, which are based on action, must and should be subjected to equity, as the master, for the sake of the manifold, innumerable, uncertain coincidences that can occur and that no one can depict or grasp beforehand.

19 Therefore we say of the law of war, or of the custom of warfare of persons, First, that war may be waged by three kinds of persons: As when an equal fights against his equal, that is,

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Since neither of the two persons is sworn to or subject of the other, although the one person is not so great, glorious, powerful as the other; item, when the superior person wars against his inferior person; item, when the inferior person contends against his superior person. Now, the third we take before us first. Here the law says that no one should fight or quarrel against his overlord, for one owes obedience, honor and fear to the authorities, Rom. 13, 1. ' For whoever heaps stones above him, they fall into his eyes, and as Solomon says, Proverbs 26, 27: "Whoever throws stones into the air, they fall on his head." This, in short, is the right in himself, which GOD Himself instituted, and which is accepted by men. For it does not rhyme to be obedient and yet resist; to be submissive and not want to suffer the Lord.

20 Now that we have said that equity should be the master of justice, and that where chance demands it, justice should be guided, called, and allowed to go against it, the question here is: whether it can also be just, that is, whether a case might also arise that one should disobey the authorities against this justice and fight against them, depose them, or bind them? For there is a vice in us men called woman, that is, cunning or guile. When she hears that equity prevails over justice, as has been said, she is completely hostile to justice and searches and ponders day and night how she can come to market and sell herself under the name and appearance of equity, so that justice will be nullified and she will be the good woman who has done well. Hence a saying goes: Inventa lege inventa est fraus legis: If a right concerns, as soon as virgin Fraus also finds itself.

The pagans, because they did not know anything about God, nor did they recognize that worldly rule was God's order, because they considered it to be a human fortune and deed, they took a fresh hand in this and considered it not only fair but also praiseworthy to depose, strangle and chase away useless, evil authorities. Therefore, the Greeks also awarded jewels and gifts by public law to the tyrannicidis, that is, to those.

who stabbed and killed a tyrant. The Romans have followed this in their empire and murdered almost all of their emperors themselves, so that in this praiseworthy empire almost no emperor has ever been slain by the enemies, but they themselves have left a few of them on the bed to die of natural causes. The people of Israel and Judah have also strangled and killed some of their kings.

(22) But we are not satisfied with such examples. For we do not ask here what the Gentiles or the Jews have done, but what is right and just to do, not only in the sight of God in spirit, but also in the divine outward order of the temporal government. For if even today or tomorrow a people arose and deposed their lord or slew him; well, that would have happened, the lords must wait and see whether God would prevent it. But from this it does not yet follow that it is therefore right and just. I have not yet encountered such a case, since it would be just, and I cannot think of one this time either. The peasants in the uprising claimed that the lords did not want to let the gospel be preached and were abusing the poor people, therefore they should be overthrown. But I have answered for this: that even though the lords were doing wrong, it would not be right nor just to do wrong, that is, to disobey and destroy God's order, which is not ours; but one should suffer the wrong, and where a ruler or lord does not want to suffer the gospel, go to another principality, where it is preached, as Christ says, Matth. 10:23: "If they persecute you in one city, flee to another."

(23) This is reasonable when a prince, king, or lord becomes insane and is deposed and imprisoned. For he is no longer to be taken for a man, because reason is gone. Yes, you say, an angry tyrant is certainly also insane, or even worse to be respected than an insane one, because he does much more harm 2c. Here it wants to be stuck with the answer. For such speech has a powerful appearance and wants a fairness.

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out of it. But nevertheless I say my opinion on it, that it is not equal with a madman and a tyrant. For the madman can neither do nor suffer anything rational, nor is there any hope, because the light of reason is gone. But a tyrant nevertheless does much to it; so he knows where he does wrong, and there is still conscience and knowledge with him, and also hope that he may mend his ways, let him be told and learn and follow, which is none with the madman, who is like a block or stone. About this there is still an evil consequence or example; that where it is approved to murder or chase away tyrants, it soon breaks down and becomes a common will of courage, that one scolds tyrants who are not tyrants, and also murders them, as it comes into the mind of the mob; as the Roman histories well show us, since they killed many a fine emperor only because he did not please them or did not do their will, and let them be masters, and held themselves as their servants and muzzlers, as happened to Galba, Pertinax, Gordian, Alexander and more.

(24) One must not whistle much to the mob, for otherwise they are fond of trifling, and it is cheaper to cut off ten cubits from them than to give them a hand's breadth, or even a finger's breadth, in such a case; and it is better that the tyrants should wrong them a hundred times than that they should wrong the tyrants once. For if injustice be suffered, it is to be chosen to suffer from the authorities, than that the authorities suffer from the subjects. For the mob has and knows no measure, and in each one there are more than five tyrants. Now it is better to suffer injustice from one tyrant, that is, from the authorities, than to suffer injustice from innumerable tyrants, that is, from the mob.

It is said that the Swiss have also slain their overlords and freed themselves 2c. And the Danes have recently driven out their king, both point to the unbearable tyranny as causes, so the subjects have had to suffer 2c. But I have said above that I am not dealing here with what pagans do or have done, or what is like the same examples and stories; but what one should and may do with

in good conscience, so that one may be sure and certain that such action against himself is not wrong before God. For I know well in good measure, and have also read not a few histories, how often the subjects have strangled or driven out their authorities, as the Jews, Greeks and Romans, and God has thus let it go and let them grow and increase over it. But in the end it was always found in the sweepings. For the Jews were finally oppressed and destroyed by the Assyrians, the Greeks by King Philip, the Romans by the Goths and Longobards. The Swiss have truly paid for it with much blood, and are still paying; how it will turn out can be easily determined. The Danes are not through yet either. However, I do not see a permanent regime, because the authorities are held in higher esteem than the Persians, Tartars and the like peoples, who have not only remained before the Romans and all violence, but have also destroyed the Romans and much more land.

26. my reason and cause for all this is that God says, Rom. 12, 19: "vengeance is mine, I will repay"; item Matth. 7, 1: "do not judge. In addition, in the Old Testament it is so strictly and often forbidden not to curse or speak evil of the authorities, Ex 22:28: "You shall not curse the ruler of your people." And Paul, 1 Tim. 2, 2. Apost. 23, 5, teaches Christians to plead for the authorities 2c. Solomon also teaches in his Proverbs and Ecclesiastes everywhere to obey the king and be subservient, Prov. 24, 21. Now no one can deny this, when the subjects quarrel against the authorities, that they avenge themselves, make themselves judges, Eccles. 10:20, which is not only against God's order and commandment, who will have judgment and vengeance himself, but also against all natural rights and equity, as it is said: No one shall be his own judge; and again: He who strikes again is unjust.

27 Here you may want to say, "Yes, how it is to suffer everything from the tyrants, you give them too much, and their wickedness only becomes stronger and greater through such teaching. Shall one then suffer, that thus every man's

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Wife and child, body and possessions in danger and disgrace? Who will do a righteous thing when one must live like this? I answer, I teach not thee, thou that wilt do as thou thinkest and pleasest; go thy way, and slay all thy masters; see how thou succeedest. I teach only those who would do right. To such I say that the authorities are not to be resisted by sacrilege and rebellion, as the Romans, Greeks, Swiss and Danes have done, but have other ways.

28 First of all, when they see that the authorities hold their own souls' salvation in such low esteem that they rage and do wrong, what do you care if they destroy your property, body, wife and child? She cannot harm your soul and does more harm to it than to you, because she herself condemns souls, since the destruction of body and good must follow. Do you think it is not already smelled high enough?

29 Secondly: How would you do if this authority of yours had war, when not only your property, wife and child, but also you yourself would have to perish, be captured, burned or strangled for the sake of your master? Would you therefore strangle your master? How many fine people must Emperor Maximilian have lost in wars all his life, because nothing was done to him; and where he would have tyrannically killed them, certainly nothing more atrocious would ever have been heard. Well, he is still the cause that they perished, for they were slain for his sake. What, then, is a tyrant and a madman but a dangerous war, as it applies to many a fine, honest, innocent man? Yes, a wicked tyrant is worse than a wicked war, which you must approve if you ask your own reason and experience. I believe you would like to have peace and good days, but how can you have them if God denies you war or tyrants? Now choose and calculate whether you would rather have war or tyrants? For you deserve both and owe it to God. But we find such fellows that we want to be boys and remain in sins, but we want to avoid the punishment for sin, for this purpose.

We must also resist and defend our sin. We will succeed, like the dog that bites the thorns.

(30) Thirdly, if the authorities are wicked, then God is there who has fire, water, iron, stone and innumerable ways to kill; how soon has he strangled a tyrant? He would also do it, but our sins do not suffer it. For he saith thus in Job, He maketh a knave to reign because of the sin of the people." We can see very well that a knave rules; but no one wants to see that he does not rule because of his own sin, but because of the sin of the people. The people do not see their own sin and think that the tyrant rules for the sake of his evil. The world is so blinded, perverse and mad, that is why it happened to the peasants in the uprising, who wanted to punish the sin of the authorities; just as if they themselves were completely pure and blameless. Therefore, God had to show them the beam in their eye, so that they would forget another's splinter.

(31) Fourth, the tyrants are in danger that by God's decree the subjects will turn out, as has been said, and slay or drive them out. For we teach here those who want to do right, of whom there are almost a few; nevertheless, there remain the great multitude of heathens, wicked and unbelievers, who, if God decrees it, set themselves against the authorities with injustice and cause misfortune, as the Jews and Greeks and Romans have often done. Therefore you must not complain that through our teaching the tyrants and authorities gain security to do evil; no, they are certainly not secure. We teach, then, that they should be sure, God granting, that they do evil or good; but we cannot give them such assurance, nor afford it. For we cannot force the multitude to follow our teaching where God does not give grace. We teach what we want, the world nevertheless also does what it wants. God must help and we must teach those who would gladly do well and right, whether they could help stop the heap. Because of our teaching, the overlords sit just as securely as they would without our teaching. For, alas! it so happens that

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Your complaint is not necessary, because most of the people do not obey us, and stand alone with God and in God's hands to receive authority, as he alone has also ordered it. We have also experienced this in the peasants' revolt. Therefore, do not be mistaken that the authorities are evil; punishment and misfortune are closer to them than you may desire. As the tyrant Dionysius confessed, his life would be as one who had a mere sword hanging over his head on a silk thread and a great ember of fire burning beneath him.

Fifth, God has another way to punish the authorities, so that you may not avenge yourself. He can raise up foreign authorities: as, the Goths against the Romans, the Assyrians against Israel 2c. So that there is vengeance, punishment and danger enough on tyrants and authorities everywhere, and God does not let them be evil with joy and peace; he is just behind them, yes, around them, and has them between the spurs and in the bridle. And this is also in accordance with the natural law, which Christ teaches in Matth. 7, 12: "Whatever you want people to do to you, you do to them. Of course, no householder ever wanted to be chased out of his house, strangled, or destroyed by his own people for his own wrongdoing, if they did it out of their own sin and violence, to avenge themselves and to be judges themselves, without first complaining to other higher authorities. It should be just as wrong for any subject to act against his tyrant.

33. To this I must give an example or two, which are well to remember and useful to follow. One reads of a widow who stood and prayed for her tyrant most earnestly, that God would let him live long 2c. The tyrant heard it and was surprised, because he knew well that he had caused her much pain, and such a prayer was strange. For the common prayer for tyrants does not tend to be so. He asked her why she prayed for him like that? she answered: I had ten cows when your grandfather lived, and he took two from me; so I prayed against him that he might die and that your father might become lord. When that happened, your father took three from me.

Cows. Again I prayed that you would become master and that he would die. Now you have taken four cows from me, so I pray for you, for I fear that whoever comes after you will take the last cow from me, along with everything I have. So the scholars also have a parable of a beggar who was full of sores, and many flies were sitting inside, stinging him. Then a merciful man came and wanted to help him and chased all the flies away from him; but he cried out and said, "Oh, what are you doing? These flies were so full that I was no longer so afraid of them; now the hungry flies are coming in their place and will torment me much worse.

Do you understand these fables? Changing authority and improving authority are two things as far apart as heaven and earth. To change may be easy, but to improve is difficult and dangerous. Why? It is not in our will or ability, but only in God's will and hand. The mad mob, however, does not ask much how it will get better, but only that it will get different. If it then becomes worse, then he wants to have another one. So he gets bumblebees for flies and finally hornets for bumblebees. And as the frogs before times also did not like the block to the master suffer, they got the stork for it, which hacked them on the head and ate them. It is a desperate, cursed thing about a mad mob, which no one can rule so well as the tyrants; they are the shillelagh tied to the dogs' necks. If they were to be governed in a better way, God would have set other orders over them than the sword and tyrants. The sword probably indicates what kind of children it has among them, namely vain desperate boys, where they are allowed to do it.

35Therefore I counsel that every man that will in good conscience go in this and do right, be content with the temporal authorities, and do not trespass against them, seeing that temporal authorities cannot hurt the soul, as the spiritual and false teachers do; and follow in this the pious David, who suffered so great violence from king Saul, as thou canst ever suffer, neither wouldest he lay a hand on his king.

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as he might often have done, but commanded God, let it go as long as God would have it so, and suffered to the end. Now if a war or a quarrel arises against your sovereign, let whoever wants to fight and quarrel; for, as has been said, if God does not hold, we cannot hold the troops. But if thou wilt do well, and keep thy conscience safe, let armor and defence lie down, and fight not against thy lord or against thy tyrant; rather suffer all that may befall thee: but the company that doeth it shall well find their judge.

(36) Yes, you say, but how, if a king or lord binds himself with oaths to his subjects to govern according to the articles presented, and does not keep them, and thus wants to be guilty of leaving also the regiment? As it is said that the King of France must rule according to the parliaments of his realm, and the King of Denmark must also swear to special articles 2c. Here I answer: It is fine and fair that the authorities rule according to laws and administer them, and not according to their own will. But add this, that a king not only vows to keep his law of the land or articles, but God himself also commands him to be pious, and he vows to do so. Well then, if such a king does not keep either God's law or his law of the land, should you attack him for it, judge him and avenge him? Who told you to do it? There would have to be another authority between you, who would interrogate both of you and condemn the culprit, otherwise you will not escape the judgment of God, since he says, Deut. 32, 35, Rom. 12,9: "Vengeance is mine"; item, "Do not judge", Matth. 7, 1.

37 And because the example of the king of Denmark, whom the people of Lübeck and the maritime cities expelled together with the Danes, applies here, I will also give my answer for the sake of those who may have a false conscience in this matter, so that some may think better of it and recognize it. So be it, the king is unjust before God and the world, and justice is entirely on the side of the Danes and Lübeckers. That is a piece in itself. Above this is now the other piece, that the Danes

and Lübeckers have approached as judges and overlords of the king and have punished and smelled such injustice, so that they have refrained from judgment and revenge. Now here comes the question and conscience. When the matter comes before God, he will not ask whether the king is unjust or whether they are just, for this has become evident; but he will ask: "Lords of Denmark and Lübeck, who ordered you to take such vengeance and punishment? If I commanded you, or if the emperor or the sovereign commanded you, then put on letters and seals and prove it. If they can do so, they are in good standing; if not, God will judge them so: You rebellious thieves of God, who have encroached upon my office and who, out of sacrilege, have submitted to divine vengeance, are guilty of laesae majestatis divinae, that is, you have sinned against divine majesty and forfeited it.

For there are two things, being wrong and punishing wrong, jus et executio juris, justitia et administratio justitiae (law and execution of law; justice and administration of justice). To be right and to be wrong is common to everyone, but to give and to distribute right and wrong is up to him who is the wizard of right and wrong, who is God alone, who commands the authorities in his stead. Therefore, no one shall refrain from doing so unless he is certain that he has been commanded to do so by God or by His servant, the authorities.

(39) If it were so, that every one that had right should punish the unjust himself, what would become of it in the world? It would be that the servant would beat the master, the maid the wife, the children the parents, the pupil the master; this would become a praiseworthy order, what need would there then be of judges and secular authorities, appointed by God? Let them consider for themselves, the Danes and Lübeckers, whether they think it right that their servants, citizens and subjects should stand up against them when they are wronged. Why then do they not do to another what they would have done to them, and not exalt another that they themselves would be exalted, as Christ, Matth. 7, 12, and the natural law teach? Although the Lübeck and other cities

510 E. 22:267-269. 8 Of the ten commandments in particular. Fifth commandment. W. X, S96-5S8. 511

would hereby remedy themselves that they had not been the king's subjects, but had acted as enemy with enemy and like with like. But the poor Danes, as subjects, have acted against their authority without God's command, and the Lübeckers have advised and assisted in this, burdened themselves with the same foreign sins and mixed and entangled themselves in the rebellious disobedience of both divine and royal majesty. I will keep silent about the fact that they also despise the emperor's commandment. They also despise the emperor's commandment.

(40) In this case I am speaking as an example, because we act and teach that the subordinate should not set himself against the superior. For it is a remarkable story about the expelled king, and it serves well here to warn all others to beware of the example, and to stir the consciences of those who have done it, so that some may amend themselves and forsake their evil ways before God comes and takes vengeance again on his robbers and enemies, lest they all turn back on it; For, as has been said, the great multitude does not turn back to God's word, it is a lost multitude that is only prepared for God's wrath and punishment; but I am content that some take to heart and do not mix with the Danish and Lübeck deeds, and even if they had been mixed, come out of it and are not found guilty of other people's sins. For we all have more than enough of our own sins for ourselves.

41. here again I will have to endure and hear my judges crying out, "I mean, yes, confidently pretending to princes and lords, now you crawl to the cross and seek mercy; are you afraid? 2c. Well, these bumblebees I let purr and pass by. He who can, let him do better; I have not now resolved to preach to princes and overlords. I am also well aware that my hypocrisy will earn me bad grace, and they will not be very happy about this hypocrisy, because I put their position in such danger, as they have heard. I have said it enough, and it is, alas, all too true that the majority of princes and lords are ungodly tyrants and

They are God's enemies, persecute the gospel, and are my ungracious lords and sovereigns; I do not ask much about that. But this I teach, that everyone knows how to keep himself in this piece and work against the overlord and do what God commands him, and let the overlords see and stand for themselves, God will not forget the tyrants and overlords, he is also equal enough to them, as he has done from the beginning of the world.

Moreover, I do not want my letter to be understood by the peasants alone, as if they alone were the subordinate and not the nobility. Not so, but what I say about the sub-person should apply to both peasants, burghers, lords, counts and princes. For all of these also have overlords and are subordinates of one another. And as one cuts off the head of a rebellious peasant, so one should also cut off the head of a rebellious nobleman, count, prince, one as well as the other, so no one is wronged.

Emperor Maximilian, I think, could have sung a song about disobedient rebellious princes and nobility, who would have loved to have rotted and bumped heads together. And the nobility, how often have they lamented, cursed, wished and sought to defy the princes and rot? What is the cry of the Frankish nobility alone, how they do not give much neither to the emperor nor to their bishops? Such little disciples need not be called red-blooded or rebellious, even if they were; the peasant must suffer, he must take the blame. But if my mind were wrong, it is true that God has punished the rebellious lords and nobility through the rebellious peasants, one boy by another, because Maximilian had to suffer and could not punish them, even though he had to stop his life. And I might bet something on it, if the peasants' revolt had not come in, a revolt among the nobility would have risen against the princes and perhaps against the emperor as well; so completely was Germany in a balance. But now the peasants have fallen in, they alone must be black, nobility and princes go away fine, wipe the mouth, are beautiful and

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have never done anything evil. But with this God remains undeceived, and he has warned them with this that they should learn from the example to be obedient to their authorities as well. This is my hypocrisy to the princes and lords.

44 Here you say: Should one then suffer such from a sovereign, that he would be such a villain, to let ruin country and people; and that I speak of it in noble: devil, St. Vitus' dance, pestilence, St. Anton, St. Cyrin! I am of the nobility, who would let it happen that a tyrant would ruin my wife, child, body and property so shamefully 2c. I answer: Listen, I teach you nothing, always continue, you are wisely full, because of me there is no lack, it costs me no more effort than that I watch you sing out such a high song.

To the others, who would gladly keep their conscience, we say: God has thrown us into the world under the devil's rule, so that we have no paradise here, but must await all misfortunes every hour in body, wife, child, goods and honor. And where in one hour not ten misfortunes come, even that you can live one hour, you should say: Oh how great kindness my God shows me, that not all misfortunes have come to me this hour; how is that possible? I should not have such a blessed hour under the devil's rule 2c. This is how we teach ours. But you may make yourself another, build yourself a paradise, where the devil may not come, so that you may not expect such desolation from any tyrant; we will watch. We are only too comfortable, the tickle stings us; we do not know God's goodness, nor do we believe that God protects us so and the devil is so evil. We want to be vain bad boys and yet have vain good from God.

46 This is what is said about the first part, that no fencing or fighting can be right against the leader. And although it has often happened and is in danger of happening every day, just as all other misdeeds and injustices also happen when God decrees them and does not prevent them, it still does not end well in the end and does not remain unscented, even if they are lucky for a while. So let us now consider the other part, whether

I have heard that it is not right to make war according to the head of every foolish lord. For this I have said before all things: He who starts war is unjust, and it is right that he should be beaten, or at least punished, who first draws the knife. Just as it has happened and continues to happen in all history that those who have started the war have lost, and those who have had to defend themselves have very rarely been defeated. For temporal authorities are not appointed by God to break the peace and start wars, but to keep the peace and prevent wars, as Paul says in Romans 13:4 that the sword's function is to protect and punish, to protect the pious in peace and to punish the wicked with war. And God, who does not suffer injustice, also sends it so that the warriors must be warred against, and as the saying goes, "No one was ever so wicked as this, nor did he find a wicked one;" so God also lets him sing, Ps. 68, 31: Dissipa gentes, quae bella volunt: "The Lord scatters the peoples who have a desire to war."

Beware of him who does not lie, and let this be said to you, that you separate far, far from each other will and must, desire and need, desire to fight and will to fight. Do not let yourself be accused of being like the Turkish emperor; wait until need and necessity come without desire and will; you will still have enough to do and wars enough to win, so that you may say and your heart may boast: Well, how I would like to have peace, if my neighbors wanted it. Then you can defend yourself with a clear conscience. For there is God's word: He scatters those who desire to get. Behold the right warriors who have been in the reproach, they do not soon flinch, they do not defy, they have no desire to strike; but if they are forced to, beware of them, they do not reproach; their knife is stuck, but if they have to twitch it, it does not come without. Blood again in the scabbard. Again the mad fools, who get first with thoughts and start it splendidly, devour the world with words, and are the first with

514 E.22, 271-273. B. Of the ten commandments in particular. Fifth commandment. W.X,601-603. 515

Knife twitching, but they are also the first to flee there and pocket the knife.

The Romans, the mighty empire, won almost most of all by the fact that they had to fight, that is, everyone wanted to attach themselves to them and become knights, so that they had to defend themselves. Hannibal, the prince from Africa, hurt them so badly that he almost destroyed them. But what can I say? He had started, he had to stop. The courage of God remained with the Romans, even though they lost. But where courage remains, action is sure to follow. For it is God who does it, and wants peace, and is hostile to those who make war and break the peace.

Here I must remember Duke Frederick of Saxony, Elector, as an example. For it is a pity that such a wise prince should die with his body. Since he had to suffer many an evil trick, both from his neighbors and from everywhere else, and had such a cause to get that another mad prince, who has air to get, would have started ten times, he nevertheless let his knife stick, always gave good words and acted as if he was almost very afraid, and almost fled and let the others bang and thump, but nevertheless remained seated in front of them. When he was asked why he let himself be poked like that, he answered: "I don't want to start; but if I have to start, then you should see that I stop. So he remained unbitten, even though many dogs showed their teeth. He saw that they were fools, and could hold it too well for them.

If the King of France had not started to fight against the Emperor Carl, he would not have been so shamefully beaten and captured; and now still, because the Venetians and the Whales sit down against the Emperor - even though he is my enemy, the injustice is not dear to me - and start, God grant that they may at last also have to stop at the first and let the saying remain true, Ps. 68, 31: "God scatters those who delight in war."

(51) God confirms all this with excellent examples in Scripture. For this is why he gave the kingdoms of the Amorites and the

Cananites through his people to the first peace and did not want his people to start fighting, so that such his doctrine would be confirmed. Again, since these kingdoms began and forced God's people to fight back, they all had to go to ruins. O! to fight back is a just cause to fight, therefore also all rights approve that self-defense shall be unpunished, and whoever slays someone out of self-defense is innocent before everyone." Again, when the children of Israel sought to smite the Canaanites without necessity, they were smitten, Num. 14:35; and when Joseph and Azariah sought to quarrel and bring honor, they were smitten, 1 Macc. 5:56 ff. Amaziah king of Judah also wanted to fight against king Israel because he wanted to; but how it went for him, read from Cap. 14 in the other book of Kings, v. 8. ff. Item, the king Ahab began against the Syrians to Ramoth, but lost and remained over it, 1 Kings 22, 2. ff. And those of Ephraim wanted to devour Jephthah, and lost 42,000 men, Judges 12:6. 12, 6. And so on you find that almost all lost those who started. The blessed king Josiah had to be slain because he began to fight against the king of Egypt, 2 Kings 23:29, and had to let the saying remain true: "The Lord scatters those who desire war." Therefore my countrymen, the Harzlings, have a saying: I have ever truly heard: he who strikes will be struck again. Why is that? Because God rules the world powerfully and does not let injustice go unpunished; he who does wrong does not atone and does not do enough for his neighbor, he has his punishment from God, as sure as he lives. I think that the coiner with his peasants should also have to confess it.

The first thing to be said in this matter is that war is not right, even if it is like against like; unless it has such a title and conscience that it can say, "My neighbor forces and urges me to war; I would rather refrain from it, so that war may not only be called war, but also dutiful protection and defense. For war must be separated, as if some are started out of desire and will before another attacks; but some will be

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The first may be called a war lust, the second a war of necessity. The first may well be called a war lust, the other a war of necessity. The first is of the devil, whom God will not give happiness; the other is a human accident, whom God will help.

Therefore let it be said to you, my lords, beware of war, except when you must defend and protect, and your appointed office compels you to war. Then let it go and strike, then be men and prove your armor, then it is not a matter of war with thoughts. The matter itself will be serious enough that the teeth of the angry, defiant, proud iron eaters will become so blunt that they will not be able to bite fresh butter. The reason is this: Every lord and prince is obliged to protect his own and to make peace for them. This is his office, for which he has the sword, Rom. 13, 4. This should also be his conscience, on which he relies, so that he knows that such work is right before God and commanded by Him. For I do not teach now what Christians should do. For we Christians are not concerned with your regiment, but we serve you and tell you what to do in your regiment before God. A Christian is a person for himself, he believes for himself and for no one else. But a lord and prince is not a person for himself, but for others, that he may serve them, that is, protect and defend them; although it would be good for him also to be a Christian and believe in God, then he would be blessed. But it is not princely to be a Christian, therefore few princes must be Christians, as they say: prince -, game in heaven. Even if they are not Christians, they should still do right and well according to God's outward order; that is what he wants from them.

54. but if a lord or prince does not exercise such an office and command, and makes himself believe that he is not a prince for the sake of his subjects, but for the sake of his beautiful yellow hair, as if God had made him a prince for this reason, that he should rejoice in his power, good and honor, have pleasure and defiance in it and rely on it; he belongs among the heathen, indeed, he is a

Fool. For he should make war for the sake of a numb nut, and see nothing but the atonement of his courage. Now God has warned him that others also have fists, and that there are also people on the other side of the mountain, and so one sword keeps the other in its scabbard. But a reasonable ruler does not look at himself; he has enough if his subjects are obedient. Whether his enemies or neighbors scrape and throb, let go of many evil words, he thinks, fools always grow more than wise men. Many words go into a sack, and much is answered with silence. Therefore he does not ask much about it until he sees that his subjects are being attacked, or if the knife is drawn with the deed, he then fights back as much as he can, should and must. Otherwise, whoever is such a sissy that he wants to catch all words and seeks cause, he certainly wants to catch the wind with his coat. But what peace or benefit he will have from it, let him confess himself at last, and you will know it well.

That is the first thing in this piece. The other is ever so necessary to remember. Even if you are sure and certain that you will not start, but will be forced to get, you must still fear God and have Him before your eyes, and not go out like this: Yes, I will be forced, I have good cause to get, want to rely on it and plunge foolhardily into it; that is not valid either. True, you have good cause to fight and to resist, but you do not yet have a seal and a letter from God that you will win. Yes, just such defiance should make you lose, even though you have good cause to win, because God cannot suffer pride or defiance without one who humbles and fears Him. It pleases him that one should not be afraid of men and devils, that one should be bold and defiant, courageous and stiff against them when they start and do wrong. But that this should be won, as if we were the ones who would or could do it, nothing will come of it, but he will be feared, and sing such a little song from the heart: Dear Lord, my God, you see that I have to get it, I want to get it.

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but I do not rely on the just cause, but on your grace and mercy. For I know that if I trust in a just cause, and if I am defiant, thou shouldest let me fall more cheaply than he who falls cheaply, because I trust in my own right, and not in thy mere grace and goodness.

(56) Hear what the heathen, Greeks and Romans, who knew nothing of God and the fear of God, say in this case. For they thought that they were the ones who warred and won; but through manifold experience, when often a great armed people was defeated by few and unarmed, they had to learn and freely confess that there is nothing more dangerous in wars than to be safe and defiant; And so they conclude that one should never despise the enemy, no matter how small he is; item, one should not give away any advantage, no matter how small it is; item, one should not let down any guard, watch or attention, no matter how small it is; just as one should measure all pieces with the gold scale. Fools, defiant, careless people serve no purpose in war except to do harm. The word non putassem, "I did not mean it," they consider the most shameful word a man of war could speak. For it indicates a confident, defiant, nonchalant man who can ruin more in a moment with one step, with one word, than his ten might bring back, and then wants to say, I truly did not mean it. The prince Hannibal, how horribly he beat the Romans, as long as they were defiant and safe against him. And there are countless histories of this, even daily before our eyes.

Now, the pagans have experienced and learned such things, but they knew neither cause nor reason, without blaming it on luck, which they nevertheless had to fear. But the reason and cause is, as I have said, that in all and through all such histories God wants to have testified that He wants to be feared, even in such things He cannot and will not suffer defiance, contempt, presumption, or security, until we learn to take everything we want and should have from His hands through pure grace and mercy. Therefore

It is a strange thing: a man of war who has a good cause should be both brave and timid at the same time. How can he fight if he is despondent? But if he fights boldly, there is great danger again.

(58) But this is what he must do: he must be fearful and humble before God and command him to do it, not according to our rights, but according to his goodness and grace, so that God may be won over first with a humble and fearful heart. Against men one should be bold, free and defiant, as they are wrong, and thus strike them with a defiant, confident mind. For why should we not do to our God what the Romans, the greatest warriors on earth, did to their idol, Fortune, of whom they were afraid? And where they did not do it, they even fought dangerously or were even badly beaten.

(59) Let this be the decision of this piece; warfare against equals shall be a necessary thing and shall be done with the fear of God. But coercion is when the enemy or neighbor attacks and begins and will not help that one offers himself to justice, to interrogation, to treaty, to bear all kinds of evil words and treachery, and to keep too well; but will badly with the head through. For I always condition myself to preach to those who would gladly do right before God; but where there are those who would not offer nor accept justice, they are none of my business. The fear of God is not to rely on just causes, but to be careful, diligent, and cautious even in the smallest thing, even if it is a pipe. With all this, God's hand is not bound, that He may call to war those who have given us no cause, as He called the children of Israel to war against the Canaanites; for there is need enough to war, namely God's commandment. However, such warfare should not be done without fear and anxiety, as God shows in Joshua 7:1 ff, when the children of Israel marched safely against the Aites and were well beaten. Such distress is when the subjects fight by command of the authorities. For God commands to be obedient to the authorities, and His command is a necessity; but that it may also be done with fear is a necessity.

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and humility. -We will say more about this later.

(60) The third part, whether the superior may justly war against the inferior? We have heard above how the subjects should be obedient and also suffer injustice from their tyrants; that therefore, where things are right, the authorities have nothing to do with the subjects except to use the law, court and judgment; but where they revolt and rebel, as the peasants did next, it is right and just to wage war against them. So too, a prince should act against his nobility, an emperor against his princes, if they are rebellious and start a war; but that it should also be done with the fear of God and that one should not rely too defiantly on the law, lest God decree that even through injustice the overlords should be punished by their subjects; as has often happened, as we have well heard above. For to be right and to do right do not always follow and go together, indeed never ever, God grant it. Therefore, although it is right for the subjects to sit quietly and suffer everything, and not to rebel, it is not in man's hands that they also do so. For God has set the subject to be entirely alone for himself, and has taken the sword from him and put him in prison. If he rots over it and attaches others to himself, and breaks loose and takes the sword, he is guilty of judgment and death before God.

(61) Again, the overlord is set to be a common person, and not to have for himself alone the adherence of the subjects and the wielding of the sword. For if a prince turns to the emperor as to his overlord, he is no longer a prince, but a single person, in obedience to the emperor, like all others, each for himself. But if he turns to his subjects as to his subjects, he is as many persons as he has heads under him and attached to him. So also, the emperor, if he turns against God, he is not emperor, but a single person, like all others before God. But if he turns to his subjects, he is emperor as many times as he has under him.

(62) So also of all other authorities it is to be said, that if they turn to their overlord, they have no authority, and are stripped of all authority. If they turn down, they are adorned with all authority; so that in the end all authority comes up to God, of whom it is alone. For he is emperor, prince, count, nobleman, judge and all, and divides them out as he wills against the subjects and raises them up again against himself. Now no individual person shall set himself against the community, nor shall the community attach itself to him. For if he heaps them up, the chips will surely fall into his eyes. And from this you see how those who "strive against God's order, who resist the authorities," as St. Paul teaches, Rom. 13:2. And so he also says, 1 Cor. 15:24, "that God will abolish all authorities," when he himself will rule and turn everything back to himself.

This is what is said about the three pieces. Now come the questions. For since no king or prince can rule alone, he must have men and people to serve him, no more than he can administer justice and law; he must have counselors, judges, lawyers, marshals, executioners, and all that belongs to the court. Is it right for a man to take pay or, as they call it, service money or man's money, and be ordered to serve the prince when the time demands it, as the custom is now and will be? To answer this, we distinguish these war servants.

64 First of all, there are subjects who are already obligated to assist their overlords with body and goods and to follow their command, especially the nobility, and who have fiefs from the authorities. For the estates held by counts, lords and nobles were divided up and enfeoffed by the Romans and Roman emperors long ago in such a way that those who held them were to sit in constant armor and readiness, one with as many horses and men, the other as much as the estates could provide; and such estates were their pay, so that they were paid; that is why they are also called fief estates, and there are also still such charges on them.

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The emperor allows such estates to be inherited, which is also all fair and fine in the Roman Empire. But the Turk, as it is said, does not leave any inheritance and does not suffer any hereditary principality, county or manor or fief; he sets and gives as he pleases, when he pleases and to whom he pleases, that is why he has so much gold and good beyond all measure, and is, in short, lord of the land or rather a tyrant.

Therefore those of the nobility must not think that they have their property for nothing, as if they had found it or won it in a game. The weight on it and the feudal obligation show well from where and why they have it, namely borrowed from the emperor or the prince; not that they should show off and flaunt it, but that they should be ready for battle, protect the land and keep the peace. If they now boast how they have to keep horses, serve princes and lords, when others have peace and quiet, I say: "Well, my dear, let yourselves be thanked for it, you have your pay and fief and are thus endowed with such an office, and take it well paid. But don't others also have enough work for their little property? Or is it you alone who have work, since your office is seldom used, but others must exercise themselves daily; but if you do not want it, or if it seems too hard and unequal, then let your property go; one can find those who gladly accept it and do for it what it demands.

For this reason, the wise have divided the work of all men into two parts: Agriculturam and Militiam, that is, the work of agriculture and the work of war, as it naturally divides itself. The work of agriculture is to nourish, the work of war is to defend; and those who are in the ministry of defense are to take their interest and nourishment from those who are in the ministry of sewing, so that they may defend. Again, those who are in the sewing ministry shall have their protection from those who are in the ministry of defense, that they may feed. And the emperor or prince of the land shall look to both offices and keep them in order, that those in the office of defense may be strong and travelers, and those in the office of sewing may act honestly to improve the food; but they shall not suffer useless people, who serve neither to defend nor to feed, but only to eat, to be idle and to go about idly; but they shall be driven out of the country or sent to the

They do the same as the bees and kill the bumblebees, which do not work and eat up the honey of the other bees. Therefore, in his Ecclesiastes, Solomon calls the kings builders who build the land, Ecclesiastes 5:8: for it shall be their office. But God protect us Germans, so that we do not soon become wise and do this, so that we remain good honeysuckle for a while, and let us be honeysuckle and honeysuckle, whoever has a desire for it or cannot avoid it.

67. That these first have rightly their pay and feudal goods and also do rightly, that they help their lord and serve in it as they are obliged, was confirmed by St. John the Baptist, Luc. 3, 13. When the men of war asked him what they should do, he answered: "Let yourselves be content with your pay. For if their pay was unjust or their service contrary to God, he would not have had to let it remain so, allow it and confirm it, but punish them and keep them from it as a godly, Christian teacher. And this is the answer to those who, out of a stupid conscience - although rare among such people nowadays - pretend that it is dangerous to accept such an office for the sake of temporal good, which is no different than shedding blood, murdering and causing one's neighbor all the harm that warfare gives. For they should tell their conscience that they do not do such an office out of selfishness, lust or unwillingness, but it is God's office and they owe it to their ruler and God. Therefore, because it is a right office, ordained by God, he is due his pay and reward for it, as Christ says, Matth. 10, 10: "A laborer is worthy of his wages.

68 This is true when a man serves in war with such a heart and mind that he neither seeks nor thinks of anything else but to acquire good, and good is his only cause; so that he does not like to see peace, and he is sorry that there is no war; he certainly goes off the track and is of the devil, even if he wars out of obedience and by the command of his master. For he turns a good work into an evil one for himself, with the addition that he does not pay much attention to how he serves out of obedience and duty, but seeks only what is his. Therefore he has

524 2- 22,282-284: Whether men of war can also be in a blessed state. W. X. 613-616. 525

There is no good conscience that can say, "Well, for my sake I would have stayed at home, but because my master demands me and desires me, I come in God's name and know that I serve God in it, and I want to earn my pay or take what is given to me for it. For a man of war should have such a conscience and comfort with him that he is guilty and must do it, so that he may be sure that he is serving God in it and can say, "Here it is not I who strike, stab or choke, but God and my prince, whose servant is now my hand and body. For this is also the meaning of the slogan and the shouting in the conflict: Hie Kaiser, hie Frankreich, hie Lüneburg, hie Braunschweig. So also the Jews cried out against the Midianites, Judges. 7, 20: "Here God's sword and Gideon's sword."

(69) If such a miser spoils all other good works, then he who preaches for temporal good is also lost, and Christ says, Matt. 10:10, Luc. 10:7, 1 Cor. 9:14: "Let a preacher be nourished by the gospel. To do something for temporal good is not evil, for interest, pay and wages are also temporal good, otherwise no one would have to work or do anything to feed himself, because everything is done for temporal good; but to be stingy for temporal good and to make a mammon out of it, that is always wrong in all classes, in all offices and works. Forsake covetousness and other evil opinions; then warfare is not sin, and take for it your pay and what is given you. That is why I said above that the work in itself is right and godly, but if the person is wrong or does not need to be right, it will also be wrong.

70 The other question: How if my Lord is wrong? Answer: If you know for certain that he is wrong, then you should fear and obey God more than men, Acts 5:29. 5:29, and thou shalt not covet nor serve, for thou canst not have a good conscience before God. Yea, sayest thou, my lord constraineth me, taketh away my fief, giveth me not my money, my wages, nor my pay, and I shall be despised and dishonored as one that despiseth, even as a faithless man in the sight of the world, who forsaketh his lord in his afflictions.

lets 2c. Answer: You must dare to do this and for God's sake let go of what you are leading to, he can give it back to you a hundredfold, as he promises in the gospel, Matth. 19, 29: "Whoever forsakes house, farm, wife and possessions for my sake shall receive it back a hundredfold" 2c. Such danger must also be expected in all other works, since the authorities force one to do wrong. But since God also wants to have left father and mother for his sake, one must of course also leave Lord for his sake 2c.

If you do not know or cannot know whether your Lord is unjust, you should not weaken your uncertain obedience for the sake of uncertain justice, but rather do what is best for your Lord according to love. "For love believeth all things, and thinketh no evil," 1 Cor. 13:7. Thus thou art safe and doest well in the sight of God. If anyone disgraces you or reproaches you unfaithfully, it is better for God to praise you faithfully and honestly than for the world to praise you faithfully and honestly. What good would it do you if the world thought you were Solomon or Moses, and you were counted as evil in the sight of God as Saul or Ahab?

(72) The third question: Whether a man of war may commit himself to service more than to one lord, and take pay or service money from any one? Answer: I have said above that avarice is wrong, God grant that he go in good or evil office. For the work of the fields is one of the best offices, nor is a stingy husbandman unjust and condemned before God. So also here: Taking pay is cheap and right, serving for it is also right; but stinginess is not right, even if the year's pay would hardly be a florin. Again: To take and earn pay is right in himself, be it from one, two, three lords, or however many they are, as long as the hereditary lord and sovereign is not deprived of his fee and others are served with his will and favor. For just as a good craftsman may sell his art to whosoever will have it, and serve with it, provided it is not contrary to his authority and community: so, because a man of war has the skill of God to get, he may use it, as with his-

526 22.284-286. B. Of the ten commandments in particular. Fifth commandment. W. X, 616-618. 527

ner art and craft, serve whoever desires his, and take his reward for it, as for his work. For this is also a profession that springs from the law of love: if someone needs me and desires that I do him will and take my fee for it or what is given to me. For thus says St. Paul, 1 Cor. 2:7: "No one travels in his own pay," and thus approves such a right. Because a prince needs another subject and desires to fight, he may well serve him with his prince's will and knowledge and take pay for it.

(73) But how would it be if one of the princes or lords were at war with the other, and I were obligated to both, but would rather serve the one who is wrong, because he has shown me more grace or good, than the one who is right, because I enjoy less of it? Here is the short, straightforward answer: justice, which is God's good pleasure, should take precedence over good, body, honor and friend, grace and enjoyment, and no person is to be considered here, but only God. And here, too, it is to be suffered again for God's sake that one is held ungrateful or despised. For here there is an honest excuse, namely God and the right, who do not want to suffer, to serve the most beloved and to leave the most unworthy; although the old Adam does not like to hear this, nevertheless it should be so, where it wants to be otherwise right. For against God there is no dispute; but he who disputes against the law disputes against God, who gives, orders and administers all law.

(74) The fourth question: What shall we say of him who gets not only for good but also for temporal honor, that he is such a white man and is esteemed? 2c. Answer: Ambition and avarice are both avarice, one as wrong as the other, and he who gets in such vice gets hell. For we are to leave and give the glory to God alone, and be content with the bread and fodder. That is why it is a pagan and not a Christian way to admonish the warriors before the battle, from this way: Dear companions, dear servants, be fresh and confident, we want, if God wills, to give honor today.

and become rich. But in this way they should be admonished: Dear fellows, we are gathered here in the service, duty and obedience of our prince, as we owe it to God's will and order to assist our lord with body and goods. Even though we are poor sinners before God, as well as our enemies; but nevertheless, because we know, or do not know otherwise, that our prince is right in this matter, and are sure and certain that we serve God Himself in such service and obedience, let each one of us be fresh and undaunted, and do not think otherwise, because his fist is God's fist, his spear is God's spear, and cry out with heart and mouth: Here God and Emperor! If God gives us victory, then honor and praise shall be ours, not ours who does it through us poor sinners. But let us take the spoils and the pay as given and given to us unworthy ones by His divine goodness and grace, and let us thank Him for it from the bottom of our hearts. Now let God be with you, and let us go up with joy.

For without doubt, if one seeks the honor of God and lets it remain with him, as is right and just and should be, then the honor itself will come more than anyone could seek, because God has promised, 1 Sam. 2, 30: "Whoever honors me, I will honor again, but whoever dishonors me, he shall be honored again"; that he certainly cannot leave it, according to his promise, he must honor those who honor him. And one of the greatest sins is to seek one's own honor, which is nothing else than crimen laesae majestatis divinae, a robbery of divine majesty. Therefore let others boast and seek honor; be thou obedient and quiet, thy honor shall be found. Many a quarrel is lost, which otherwise would have been won, if vain honor had done it. For such ambitious warriors do not believe that God is in the war and gives victory, therefore they do not fear God, are not joyful, but insolent and foolish, and are also defeated in the end.

(76) But these are the very best of fellows to me, who, before the battle, are admonished and exhorted by the laudable devotion of their wooers, and let them say, Huy now,

528 E. 22,286-288. Whether men of war can also be in a blessed state. W.X, 6IS-62I. 529

Each one thinks of his favorite lover. I say this, if I had not heard from two trustworthy men, experienced in such a game that such a thing happens, I would never have believed that a man's heart should be so forgetful and careless in such serious business, since the danger of death is before his eyes. And indeed, no one does it when he fights with death alone, but here in the crowd, one irritates the other, so that no one does not pay attention to what is important to him, because it is important to many. But it is frightening for a Christian heart to think and hear that in the hour when one has God's judgment and danger of death before one's eyes, one first tickles and comforts oneself with carnal love. For those who are thus stabbed or die, of course, send their souls straight to hell, without any delay.

Yes, they say, if I were to think of hell, I would never have to go to war. This is even more terrible, that one wilfully puts God and His judgment out of mind and does not want to know, think or hear about it. For this reason, a large part of the warriors belong to the devil, and some are so full of devils that they do not know how to prove their joy better than to speak contemptuously of God and His judgment, as if they were the real iron-eaters, that they may shamefully swear, martyr, curse and defy God in heaven. They are a lost multitude and the chaff; just as in all other classes there is much chaff and little grain.

It follows from this that the peasants who run wild in the land and seek war, even if they would like to work and do their crafts until they are challenged, and lose their time because of laziness or out of a raw, wild spirit, may not be at ease with God. For they can neither declare a cause nor a good conscience of their walk before God, but only have a foolhardy desire or audacity for war, or to lead a freely wild life. After such a journeyman's manner, they must in the end become knaves and robbers. But if they were to go to work or do crafts and earn their living, as God has commanded and enjoined all men, until the sovereign comes upon them.

If they were allowed and desired to do so for themselves or for another, they would rise up with a clear conscience, knowing that they were serving their sovereign in favor of him, which they otherwise could not do with a clear conscience. For this should be a comfort and joy to all the world, and even a mighty cause to love and honor the authorities, that God Almighty has shown us great mercy and has set the authorities before us as an outward mark and sign of His will, since we are certain that we please His divine will and do right as often and as often as we do the will and pleasure of the authorities. For he has committed and bound his word and his will to them, saying, Matt. 22:21, "Give unto Caesar the things that are Caesar's," and Rom. 13:1, "Let every man be subject unto the authorities."

Lastly, the men of war also have many superstitions in dispute; one commands himself to St. George, the other to St. Christoffel; one to this, the other to the saint. Some can conjure up iron and a box stone; some can bless horse and rider; some carry St. John's gospel or something else on which they rely. All these are in a dangerous state. For they do not believe in God, but rather sin against God with unbelief and disbelief, and if they die in this way, they must also be lost. But this is what they should do: when the battle is over, and the exhortation I have just given has been fulfilled, they should simply place themselves in God's grace, and now present themselves as Christians in this matter. For in the foregoing exhortation only the form is given, how one should do the outward work of war with a good conscience; but since no good work does not make one blessed, each one should now, after such exhortation, say thus in his heart or with his mouth: "Heavenly Father, here am I according to thy divine will in this outward work and service of my overlord, as I owe thee before and the same overlord for thy sake; and thank thy grace and mercy that thou hast placed me in such work, being sure that it is not sin, but is right, and obedience pleasing to thy will. But because I

53022 ,288-290. B. Of the ten commandments in particular. Fifth commandment. W. X, 621-623, 531

I know and have learned through your gracious word that none of our good works can help us, and no one must be saved as a warrior, but only as a Christian; so I will not rely at all on such obedience and works of mine, but freely do them to serve your will, and believe with all my heart that only the innocent blood of your dear Son, my Lord. JEsu Christ, redeems and saves me, which he obediently shed for me according to your gracious will. There I abide, there I live and die, there I contend and do all things; uphold, dear Lord God the Father, and strengthen me in such faith by thy Spirit, Amen." If you want to say the faith and the Lord's Prayer, you can do it and let it be enough. And with it, deliver body and soul into his hands, and then pull off the leather and strike in God's name.

If there were many such men of war in one army, who would harm them? Dear, who do you think would harm them? They would eat up the world without all the swordplay. Yes, if there were nine or ten of them in a troop, or three or four, who could say such things with a right heart, they would be better to me than all the guns, spears, horse and armor, and would let the Turk come with all his might. For Christian faith is not a shame nor a small thing; but, as Christ says in the Gospel, Marc. 9, 23: it is able to do all things. But, dear one,

Where are they who believe and do this? But even if the multitude does not do it, we must still teach and know this for their sake, however few there are who will do it. For the word of God does not go forth in vain, says Isaiah, Cap. 55:11, for it brings some to God. The others, who despise the salvific teaching for their salvation, have their judge to whom they must answer. We are excused and have done our part.

I will leave it here for now. For I also wanted to say something about the Turkish war, because it had come so close to us, and some reproached me for my words, that I would have resisted against the Turk. For I have long known that I would also have to become a Turk; and nothing helps me that I have written so clearly about it, and have been taught in the booklet by secular authorities, how like may well war against like. But because the Turk is home again, and our Germans no longer ask about it, it is not yet time to write about it. Such instruction, my dear Lord Assa, I should have made long ago; but it has been so long delayed until now that we have become fathers by God's grace. Which delay you may give me credit for; for I myself do not know well how it has dragged on so long. But, I hope, it shall not have been an unfruitful delay and shall have furthered the cause all the better. Hereby commanded by God.

532 a. To Churf. Johann, v. d. Gegenwehr. Preface Melanchth. W. X, 622-425. 533

5. of the resistance, if the evangelicals were to be overrun with war for the sake of the gospel.

a. Letter to Elector John of Saxony, concerning the counter-defense.

March 6, 1530.

Preface by Philipp Melanchthon.

1. one ran many beautiful stories that honest virtuous women for their children or honor chivalrously fought to save themselves or the children, which would be much too long to put in this writing; but I will tell only one or two briefly.

When Alexander Macedo had won the city of Thebes by storm, there was a noble woman, Timoclea, of noble lineage and tribe, whose house a captain had taken in the hope of capturing the woman and a great deal of money. The woman had received him virtuously and had given him and his companions plenty of food and drink, and asked to keep her protection; which he put off. But when the captain saw that there was plenty in the house, he asked for the money, silver and gold after the meal was finished. The woman answered morally: she did not want to hide anything from him, she had thrown her jewels into a well in the house, so she could take them out again; she wanted to show the same well to the captain alone. The captain then went alone with the woman to the well, and as he stood looking down, the woman pushed him so that he fell into the depths of the well, and then threw stones at him with her maids so that the captain remained dead.

This story reached the king Alexander, who ordered to bring the woman before him. And when he heard that she had been born of the ancient and noble family of Pelops, where his father had been educated, and that his captain had behaved improperly in the inn, he gave an earnest order that this woman, Timoclea, should be protected and left in her estates.

In the Milanese wars a few years ago it happened that a Spanish captain had lodged with a noble man who had a beautiful, virtuous wife. When the captain was on fire, he often made the woman sit at hot banquets and forced her to sit with him, and showed herself with lewd gestures; for the man was not allowed to be found. Now the virtuous and honorable wife reported the danger to her husband, who ordered her to prepare another stately banquet, for which he made a special drink for the guest, from which, when he was warmed up, he fell asleep in the banquet; so the nobleman stabbed him to death while he was asleep. And when this act reached the emperor, that the man had to save his wife's honor, the emperor was satisfied with this excuse.

5 Such examples show that human reason judges from natural light, which is God's creation, that the emergency defense is a quite proper apparent work. And this can be seen in all mothers who risk life and limb to save their children. Moses also did the right thing in protecting the Israelite against the Egyptian who did violence to the Israelite, Exodus 2:11, 12. Therefore, without a doubt, defense in time of need, according to each one's state, is a right work and pleasing to God in the believer. For the Gospel admits the use of natural rights and other laws in this civil life, which are according to natural rights; as St. Paul says: "The law is good to him who uses it rightly" 2c. And of this is mentioned in other writings and recently in the worthy

534u . Of the ten commandments in particular. Fifth commandment. W. x, 62S-628. 535

Mr. Justus Menius' book is a poorly written book*).

Since this reason is undoubtedly true, it is easy to conclude what is due to our Lord, that in Germany foreign, murderous, lewd nations, Italians, Spaniards, hussars, were led and practiced to incite the blood-related princes against each other and to make havoc in their own fatherland.

(7) Let every man inquire of his own conscience, if such strange sojourners as have ravished his wife and children come to his house, that he may be rid of them, what he would do, and what he would think right.

But that some cry out: Christians should have patience, should suffer willingly, and adorn such their speech with a writing of the venerable Lord Doctor Martin Luther, which he put many years ago, when he wanted to prevent war as long as it was possible by God's grace; to this is answered in other writings needfully.

The Christian church has little protection from the authorities. Therefore, if it is abandoned, it must suffer. And even if there is (somewhere) an authority that is willing to give it shelter, as Philemon gave shelter to St. Paul, there is still suffering enough and patience is always necessary, and the suffering and cross are not taken away with it, if one teaches earnestly, as God certainly commanded, that every authority should protect and father the church in its territories; as it is written in Isaiah, Cap. 49, v. 23, it is written, "Kings shall be nurturers of the church."

10 In addition, the writing of Doctor Martin, which was recently printed in Leipzig, has not remained without foreign additions. For the venerable Doctor Johann Bugenhagen, pastor of the church in Wittenberg, was in Lübeck at the time when this text was written; therefore, we cannot know how his name came about.

11. But what finally was the opinion of Doctor Martin Luther can be clearly seen in the book, whose title is: War-.

*This treatise "von der Nothwehr" was written by Philipp Melanchthon himself under the pseudonymous name of Justus Menius.

nung to the Germans. Item, in this letter, which is now given by the worthy Mr. Georg Rörer, who has kept and collected Doctor Martin Luther's books and many writings in particular with the utmost diligence and good faith.

(12) For those who in good Christian opinion want to know about this question, enough has been written about it, for the sake of which this epistle has also been brought to light, to strengthen and comfort them. But to the poisonous hearts and tongues, which preach patience to us only because they would like our lords to be destroyed together with the Christian doctrine of preachers and many Christian people, I will answer nothing else, but that God sees their hearts and ours, who will be the judge of those who have faithfully meant the truth.

They want to mirror themselves in their bloody practices. They know much better than we do how the beginning of these murderous attacks is made, that our masters should be overrun and not only lead foreign peoples into their countries, but also set their blood relatives on each other. Let each of you consider the emergency defense of our part and these practices, which our enemies have previously instigated for the suppression of the truth and the destruction of their fatherland, and consider them diligently, and then consider in which of them his heart, prayer and help should be just.

14 And although some paint this trick with beautiful colors and excuse it, the old saying will remain true: Veritas temporis filia: Time will bring the truth to light; and as they say: It was never spun so small, it came to the suns.

(15) I know well that there is great miserable lamentation over the war; and it is true, unfortunately, that it is a very great misery. But it goes here, as in all diseases; from the pains one complains very much, and few avoid the cause of the diseases. The wise men themselves are the foremost causes of punishment, for they are the formidable enemies of truth, whose cunning plots are finally directed to strengthen idolatry and suppress right necessary doctrine; as can be seen in the cruel edicts against Christian

536a . To Churf. Johann, v. d. Gegenwehr. Preface Melanchth. W. x, M8-"3o. 537

Teachers in many countries; item, at the practices, so the prelates and canons make, to strengthen their idolatry and fornication.

16 Wherever there is such a reason that hearts live in public epicuric contempt of God, the punishment follows; et satanas intravit in eum (and Satan went into him), he does not rest, but drives his crowd for and for. To do harm. In this way, the high and the wise drag the ignorant people along with them, so that error and much vice are strengthened among them. God does not want to be silent about such things all the time.

(17) If the war grieves us, we should also justly complain about the actual causes, namely about the strengthening of error, and everyone else about his sin, and should turn to God with earnestness and not help strengthen error, but should also reform ourselves. And there is no doubt that a true conversion in some would bring peace and good government to the whole land, as happened in Nineveh; although God had commanded to preach that the city should perish in forty days, He nevertheless graciously appeased His wrath.

(18) O Almighty, Eternal God, Father of our Savior Jesus Christ, Creator of all creatures and of Your beloved Church, together with Your Son and the Holy Spirit, I beseech You, out of great mercy, for the sake of Your beloved Son Jesus Christ, to gather and preserve for Yourself a Church in these lands, which shall know You rightly, call upon You rightly, and obey You in the right way.

Eternal praise; and may you always govern it with your Holy Spirit through your holy gospel. Thou wilt also give it a peaceful home and a blessed worldly government, that the youth may be educated in Christian doctrine and good discipline, and that we may give thee heartfelt and joyful thanks for such thy gifts. We believe with all our hearts that you are gathering an eternal church for yourself in the human race, and that you certainly want to hear it, that all those who learn your gospel and accept and love it with faith are members of the same church, and that they call upon you warmly in such knowledge, in which number we are also, and that the persecutors of your truth are not members of your church.

(19) Therefore, for the sake of your Son Jesus Christ, hear us and save us from all evil, and give us again a peaceful and blessed rule, as our Savior Jesus Christ said, John 16:23: "Whatever you ask the Father in my name, he will give it to you," and said that he would not accept the sacrifice of the crowd that hates and persecutes his gospel, nor would he let their names come to his lips. Pray for us, O Lord JESUS CHRIST, Son of GOD, that it may be known that you truly reign and will surely hear and preserve your church, which honors and loves your gospel, and that therefore your eternal Father, Creator of all creatures, may always be praised together with you and the Holy Spirit, amen.

Preface by Johannes Bugenhagen Pommer, D.

Sixteen years ago, as much as I have learned, as I will say later, the papists dragged and comforted themselves with a secret letter, which should have been written by our dear father, D. Martin Luther, and should also have the other theologians at Wittenberg and my name. It was also said at the same time that Cochläus let such things go out in our name. But such writings never came into my hands until this winter; as I want to say.

2 From such our supposed Scripture the clergy have learned with pleasure - that one must not say they have learned nothing from us - that if they once could raise the emperor - for the Lutherans consider the pope to be no authority -, even if it were done with outrage, violence and injustice, they would want to burst in and help the emperor to maintain his obedience, and drive out our lords and princes and murder the poor Christians, and instead of the emperor they would again set up a new church.

538 L- Of the ten commandments in particular. Fifth commandment. W. x, 630-633. 539

Christ and the holy gospel of the devil's teachings, idolatry, monasticism and other damnable abominations, so that henceforth the Antichrist or Counter-Christ would sit in the temple of God, as before 2c., 2 Thess. 2, 4. And thus they would do right and the whole world would fall to them, if they thus, to the emperor's sleeve, not as men, but as the devil himself, fought, blasphemed and murdered against the known truth. That is why they have been practicing with the emperor against the known truth for twenty years without interruption, as enemies of God and of the Lord Christ who had renounced them, so that they would destroy our princes and attack them unawares until they had accomplished this murder.

Before they lied with their false doctrine and some orders and services; now they also become murderers, like their father, the devil, Joh. 8, 44. Luther and we theologians at Wittenberg should have told them this in this letter. To this I say briefly: the wretched devil told them so. The others are still alive by God's grace, God grant a long time, they will also know how to answer for themselves. But what our dear father, Doct. Martin Luther, taught and wrote from God's mouth and Word, he did not hide it under the pew with secret letters, so that the papists would not need to seek out such letters after his death, but he clearly revealed it to the whole world; for the holy prophet Luther, awakened by Christ against the Antichrist, had courage and joy enough through the Holy Spirit that he was not afraid of anyone to clearly reveal all his teachings. Even the enemies of the gospel of Christ must admit this to him. In Luther's writings, which he let go out, which everyone may read, written clearly and plainly enough, every pious person will publicly find and read badly the contradiction against Luther's supposed letter, which he never let go out as a public teaching of God, since everyone should act according to it.

4 Item, the papists have also found with joy in our supposed letters a rope over our necks. Dear Lord

God, where have you been with your Holy Spirit, that we poor fellows have become so captivated and have given ourselves into the hands of the enemies of Christ with our letter under the name of God's word? who are accustomed to act in such great important matters with the fear of God; namely, they have learned that when they, the murderers, come upon our rulers, country and people, and we do an emergency defense, then we are not Christians, sin against God, are rebels and disobedient. Beware, God, how terrible words these are against us, if we did not know better; then we thank God, as it says in the 37th Psalm, v. 33: "He does not condemn him when he is condemned.

5 I am not surprised by the enemies of the gospel. But I am surprised that the same thing happens to us from the false evangelicals, who are mortal enemies to our sovereign and to us, and yet we are not to blame for it against them, yes, we have served them. But I am a fool with my amazement. In the Passion of Christ must be not only Annas, Caiphas, Pilate and Herod, but also Judas, the evangelical apostle. Such false brothers are now proud, just and very wise against us, shouting and laughing that we are now hardly half right. The pious Judases have such compassion on us in this great tribulation that God has sent us. Just as the Edomeans cried out with joy against Israel, their brothers, when Jerusalem was destroyed by Babylon, Ps. 137:7: "Clean off, clean off, down to her ground." God, our dear Father, has humbled us, but mercifully, to Him be praise forever.

(6) Therefore we cannot this time again defy such cryers and false envious brethren as Cain was, for they will not hear us; so that we must command our dear Father, who said, Rom. 12:9."Vengeance is mine, I will repay"; and to say, as David did when he was so shamefully wronged and driven away by his son Absalom, Ps. 7:9: "The Lord is judge of men"; that is, I find no judge on earth, they will not hear me, I must be wronged and suffer; as also Micah, Cap. 7, v. 3, is written 2c.

540u . To Churf. Johann, v. d. Gegenwehr. Preface Bugenh. W. X, V3-636. 541

But God will give them their reward one day, when it will happen to them, which is written in the same Psalm, v. 15: "Behold, he has evil in his mind, with misfortune he is with child, but he will give birth to miscarriage one day. He has dug a pit" 2c. This is what God says, Ps. 50, 21: "You do this and I keep silent, thinking that I will be like you" 2c. Dear nobles, fear our Lord God, what have we done to you? But everything has its judge.

7. Indeed, I also recently got hold of Luther's supposed letter, which was so diverse, in written and printed copies: There were more in some than in others, and even the words were not one; as it must have happened, because it has passed through so many hands, and now in the copy that recently went to print, whole pieces or paragraphs have been unjustly mixed together and rejected, so that it is no wonder that if our letter had been something a long time ago, that it had passed through so many hands of the enemies in so many years, had changed and become corrupted, that it is now no longer what it was. For even sixteen years ago, the papists doubted whether such a letter and sentence had been written by us, and therefore had me ask cunningly how Herod investigated, Matth. 2, 4, which I will say later about the emperor's legate.

8 My name is also in the letter, therefore the letter must also be mine by force. I have read in it the causes and writings that are to be against this emergency defense of our princes, and I say with a good conscience before God that the causes and writings that are now given in the letter are not enough; Indeed, they are wrong against this emergency defense that our pious princes do, not against the authorities, as our detractors lie to us, but against the murderers, as God has commanded our princes; and if they did not, they would be sinning against God and would not be pious princes.

(9) For this, as said before, you will find much different in the teaching of our father Luther, which he preached and wrote publicly to the whole world; no enemy of Christ

with no secret letters, like Luther's, overthrow. The holy prophet Luther died and came to Christ on such public teaching and did not die on the secret letter, because he advised our lords and princes much differently than is written in the secret letter, which Your Grace and we know well.

In this winter, as I said, before Martinmas 1546, a priest from this country sent me the letter; there I got to see it for the very first time, which would have been so that the priests had dragged and comforted themselves so secretly for so long a year. But there was no date in it. Soon after, Leonhard Meyfisch, Juliacensis (of Jülich in Westphalia), pastor of Wolgast in Pomerania, sent me another inscription, in which the date was: Date in March 1530, to the Elector of Saxony; and the letter is addressed thus: At Your Electoral, Princely Request 2c. Another inscription reads: To Elector Hansen, March 7, 1530. After Christmas, however, now in 1547, two printed inscriptions of the letter have come to my hand, in which I find several words omitted that are in the written one. This is not done in good faith, from which one can see how they have tinkered with this letter. It does not say who printed it or where it is printed. For if it had been seen that the Meisseners had it printed or had it printed at that time, the matter would have been suspicious to us and to all reasonable people; that would not have served this letter, which they therefore had printed, so that it should be accepted as Luther's letter by everyone for truth, unsuspicious; as the clergy is very fond of Doct. Martin's writings, no less than the devil, especially when they come across such writings, from which they may murder without fear and danger. O the holy murderers!

11. in the two printed inscriptions there is no date at all, so that one should not know that the letter is so old, that one should also not hold against the letter the writing of D. Luther, which he has written against the letter publicly after the time; but one should understand badly that the letter is now too old.

542L . Of the ten commandments in particular. Fifth commandment. W. x, 636-638. 543

last after all other writings would be written by D. Martin and by us; there the Schalkhund lies buried. To the opinion they have let print also on top these words: Now for the first time in the pressure gone out. Dear, tell me, who let it go out? From where did it come out? Then the printer has heard the word and has set the letters wrongly, namely pressure for deception. When the printer now prints again - for this printed letter will soon be bought away, and those who have had it printed will give away much - then he may well correct and improve it and print on it thus: Now for the first time gone out in deceit; so it will then be right without glitter, so I will then also believe it.

But the wise people see well that they would be prevented from such an opinion and suspicious that in the written inscriptions it is written: To the Elector of Saxony; and often Electoral, Princely Graces and the like, if they let it go out like that. For a reasonable person would soon think: If this letter is supposed to be from the last teaching of D. Luther, against which he has written publicly before, and if he has written this letter to the Elector of Saxony, then it must be written to the now reigning Elector of Saxony. My most gracious lord, Duke Johann Friedrich, Elector of Saxony 2c., Burgrave of Magdeburg, would have said no to this; D. Martin has not written such a thing to us, but has probably advised and written something else 2c.

13 Therefore the artists have transformed these words in print or in deception and have printed over them these words: Something written to a prince; and thus raise the letter: Sublime 2c. Gracious lord and prince. This does not sound as if written to a prince. So I read also from now on in the printed letter that you write Luther: I have consulted with my dear Lord D. Jonas, D. Johann Pommern, Magister Philipsen 2c.

14 To the time when the letter should be written. Anno Domini 1530, I was not yet Doctor promotus, it was only three years later. That is why time called me my

Dear Father in Christ did not call me Doctor, much less did he call me Doctor. Otherwise, he called me by my honest name, as can be found in his writings, especially in the Booklet of Purgatory. These people, however, got a Lutheran letter from a secret corner, which they make as they wish, so that it should have an appearance, as if it were finally, according to the other writings, written by Doct. Luther, as things now stand with us. There you have a piece of their art in this letter. Now I will say further why they have omitted the date: Namely, so that they would not be made aware of Luther's teachings and writings, which went out publicly in the same year 1530 and subsequent years.

In the year 1530, the glorious confession of the Gospel of Christ by our princes and estates before the emperor and the entire empire took place at Augsburg. There also D. Martin wrote the (2nd) Psalm there: Quare fremuerunt etc. in German to the bishop of Mainz and the exhortation to the bishops of Augsburg, and had both printed. This does not sound in accordance with this secret writing.

16 Thus also says my dear lord and brother, Doct. Caspar Creuziger, that he was present in Leipzig in 1545, when a good friend, perhaps made up by others, held up such a letter to D. Martin and asked whether he had written it. Then the doctor struck this writing with his hand and answered: He would not be obliged to answer to such writing or to recognize it as his own, which he had not let go out himself, but was carried away by his enemies, and everyone might do and change what he wanted to it or from it: so he would have explained his opinion of the same question, of which the writing was supposed to report, in public writings, from which everyone who desires a simple and good opinion would find enough to report. The whole world, he said, knows well what I write 2c. For elsewhere such writing was also held up to him.

17 Since Doctor Martin thought he was going to die in Gotha in 1537, in the middle of Quadragesima (Lent), he gave this order to me

544 138.139. a. To Churf. Johann, v. d. Gegenwehr. Preface Bugenh. W. X. 638-640. 545

my most gracious lord, the Elector, and to my gracious lord, the Landgrave, that their graces should do by God's grace in the matters of the gospel everything that the Holy Spirit would give to their graces. I will not determine for your graces, he said, neither measure nor way 2c.

I, Doctor Pomeranus, cannot now know how my name also came into this writing, because I probably, about 23 years ago, wrote my sentence in these matters to Duke Frederick, of noble and high memory, Elector of Saxony 2c. much differently. I have not yet departed from the sentence, because I have, thanks be to God, learned God's word from the holy Scriptures in such a way that if an angel from heaven wanted to teach me differently, I would curse him; as Paul also says, Gal. 1, 8; what then should such water bubbles, such secretly falsified letters frighten me?

19 In the same year 1530 I came to Lübeck and was there until 1532, when Philip wrote to me that the theologians of Wittenberg and the jurists had become one in this matter, that they wanted to leave it at the imperial law, because it is a secular matter, which concerns murder and unjust violence; as Peter says: Subjecti estote omni humanae ordinationi etc. (Be subject to all human order 2c., 1 Petr. 2, 2c.). (Be subject to all human order 2c.), 1 Petr. 2, 13.

20. there came also against Lubeck a Legatus Caesareus (imperial envoy), as he claimed to be, who called himself Dominus Wolffgangus Brantener, Coadjutor magni Magisterii ordinis

sancti Georgii (Mr. Wolfgang Brantener, Deputy of the Grand Master of the Knights of St. George). George). He wore a St. Thomas cross on his dress. He asked me secretly alone, since we were both in the same room. I have, he said, seen several letters with such a sentence that a Christian should suffer 2c. under Doct. Martin's and your name; do you know about it? I answered: that a Christian should suffer has its measure; for a Christian would well be in a ministry, like Joseph in Egypt 2c. But I hear that Cochleus is sending out writings in print under our name, but I have seen nothing of it. We will not confess to him that he should let secret writings, true or untrue, go out under our name to his liking. For we ourselves can reveal what we know to be useful to the world. But this is true: Our dear sovereigns have to suffer much outrage and violence, and are well disposed at times to want to take revenge 2c., so we have to hold them back with counsel and letters, so that they bear patience as long as we can. But of those writings of which you speak, I know nothing 2c. I now see well what the legate has sought from me, and that the practice has long been present among the bishops who have inflicted this bloodbath upon us. God give them their reward for it. Amen.

21 I wrote this report to D. Pomeranus about the letter of assassination Anno Dom. 1547, January 20. In this great distress. God better it for the sake of His dear Son Jesus Christ. Amen.

Grace and peace in Christ, Most Serene, Highborn Prince, Most Gracious > Lord.

1. At the request of E. C. F. G. for the sake of the case: whether one might defend oneself against Imperial Majesty, where she wanted to force someone over for the sake of the Gospel 2c., I have consulted and discussed with my dear lords and friends, D. Jonas, Johann Pommer and Magister Philipp Melanchthon; and find that perhaps, according to imperial or secular law, some might be able to

The court may conclude that in such a case one should oppose the Imperial Majesty, especially because the Imperial Majesty has undertaken and taken an oath not to attack anyone by force, but to leave them with all their previous freedom; as the juristic treatises on reprisals (violent retributions, punishments) and diffidations (announcements of a feud) show.

(2) But according to the Scriptures, it is not fitting in any way for anyone who wants to be a Christian to go against his authorities,

546 E.54,139-141. B. Of the ten commandments in particular. Fifth commandment. W.x.640-843. 547

God grant that they do right or wrong; and a Christian shall suffer violence and injustice from his authorities. For although in this the imperial majesty does wrong and transgresses his duty and oath, his imperial authority and the obedience of his subjects is not thereby abrogated; because (as long as) the empire and the princes have him for an emperor and do not depose him. Even if an emperor or prince does against all God's commandments, he still remains an emperor or prince, and is still much more bound and sworn to God than to men. If it were enough to oppose the emperor when he does wrong, one would oppose him in all things, as often as he does wrong against God. In this way there would remain no authority nor obedience in the world, because every subject or servant would want to plead that his authority had done wrong against God. 2c.

(3) Secular or papal rights do not see in this that the authority is a divine order; therefore they perhaps esteem the obligation and oaths so highly that they should withstand and defend themselves against the authority in such a case. But because emperor remains emperor, prince remains prince, even if he transgresses all the commandments of God, yes, even if he were a heathen; so he shall be, even if he does not keep his oath and obligation, until he is deposed or is never emperor. And let the saying of Christ be firm: "Render unto Caesar the things that are Caesar's," Matt. 22:21, and 1 Pet. 2:17: "Honor the King." For we are to be subject with all fear not only to the kind and pious, but also to the wicked, unrighteous lords. In sum, sin does not abolish authority and obedience; but punishment abolishes it, that is, if the empire and the princes unitedly depose the emperor, he would never be emperor; otherwise, because he remains unpunished and emperor, no one should withdraw obedience from him or strive against him, for this is treason, sedition and discord begun.

4 Therefore the legal maxims: Vim vi repellere licet, "one may control force with force," are of no help here; for they are not valid against the authorities, indeed, they are not valid even if there were already like against like.

without it being necessary or the protection of others or subjects requiring it. For against this there are also other legal sayings: "No one shall be his own judge"; item: "He who strikes back is unjust. Thus the subjects of all princes are also the emperor's subjects, indeed, more than the princes' subjects, and it is not appropriate for anyone to use force to protect the emperor's subjects against the emperor, their lord; just as it is not appropriate for the mayor of Torgau to use force to protect the citizens against the Elector of Saxony, as long as he is Elector of Saxony.

(5) And whether one would argue that the emperor does not want to accept the appeal, nor does he want to hear the case and try it in an orderly manner; for I equate it with the emperor's majesty accepting the appeal and having the case heard in an orderly manner; if we would then nevertheless be condemned by an unjust verdict - as would certainly happen - then such a remedy would be gone, because one would want to appeal again and forever. For the emperor knows well, and we also know well, when the matter comes to trial, that we will certainly be condemned; therefore he would already have us as the condemned.

(6) What shall be done to him? So shall it be done to him: Imperial Majesty wills against us that no lord nor prince shall protect us against him, but that the emperor's land and people shall be open to him as his own, and he shall command the things of God, and no one shall desire anything else from his prince and lord, but each one shall then stand for himself and confess his faith with the laying down of his life and limb, and not drag the princes into the matter or burden them with requests for protection; but let the emperor manage with his own as he wills, as long as he is emperor.

(7) But if the emperor, through that which is open to him in land and people, also compels the princes to attack, persecute, kill, and drive out all their subjects for the sake of the gospel, and the princes believe or deny that the emperor is doing wrong or against God in this, then it is also a matter of their own faith; for if they believe or deny that the emperor is doing wrong or against God in this, then it is also a matter of their own faith.

548 54,141,142; 55,264,265. a. To Churf. Johann, von d. Gegenwehr. W. X, 643-646. 549

they shall not obey the emperor, lest they consent, aid, and abet such iniquity; but it is enough that they leave the land and people unprotected and the emperor unhindered, and shall say: If the emperor wishes to afflict our subjects as well as his own, he may do so on his conscience, we cannot prevent him; but we will not help him to do so, nor consent to it. For one must obey God more than man, Apost. 5, 29.

(8) If we are so minded, and so command God, and pray with all our confidence, and venture into such danger for His sake, He is faithful and will not leave us, and will find means to help us and keep His word, as He has done from the beginning of Christianity, especially in the time of Christ and the apostles.

(9) Therefore, I consider it to be fishing before the yarn, when one sets himself against the authorities for the sake of defending the gospel, and certainly a real misbelief, who does not trust God that He knows how to protect and help us without our wit and power. God protected King Jechoniah, who surrendered to God's word, even through his enemy, the emperor of Babylon; likewise the prophet Jeremiah and many others; for there is neither end nor goal to his wisdom and power. Which he wants to teach us and let us experience through such great danger; as he has often let us see and experience until now. Therefore he speaks,

Isa. 30, 15: "If you remain still, you will be helped; for through stillness and hope you will be strong. But ye will not, saying, Nay; but on horses will we flee: therefore shall ye also be fugitives" 2c.

(10) This is also to be understood, that if it were right to stand against the emperor in this way, and if it were right, we should go on and drive out the emperor and become emperor ourselves. For the emperor would resist, and there would be no cessation until a part lay; and yet there is the greatest multitude. And if we were to win, we would have to defeat once again those who had helped us, for no one would want to have us as emperor, and in such a chaotic turmoil everyone would want to be emperor. wanted to be emperor. Oh, how unspeakable lamentation and murder there should be, that a prince should rather lose three principalities, yes, rather be dead three times, than be the cause of such lamentation or help or approve of it. For how could a conscience bear it? The devil would like to have such a game; but God shall graciously protect us from it and help us, amen. This time we want to have given all of this to E. C. F. G. for an answer, and we humbly place it in E. C. F. G.'s concerns. May Christ, our Lord, give E. C. F. G. strength and wisdom to do what is good in His sight, Amen. Given March 6, Anno 1530.

E. C. F. G.

subservient

Martin Luther.

b. Concerns to the Chancellor D. Gregor Brück, of the opposition.

Respectable, highly learned Lord Chancellor 2c. According to yesterday's order of my most gracious Elector and Lord, I hereby send you a list of my opinions. Firstly, that my most gracious Elector and Lord have a safe and good conscience against the repugnant princes' outrages, where it would be necessary to defend oneself, this is to be considered, as never before.

No one can deny that S. C. F. G., as a Prince of the Empire, has no sovereign on earth who has the right and power to punish or judge S. C. F. G., except for the Imperial Majesty himself; for all other princes and kings are either of equal or lesser status to S. C. F. G., who have no right or power over S. C. F. G..

550 E. SS, 265-267. B. Of the ten commandments in particular. Fifth commandment. W.x, 646-648. 551

2. Secondly, the C.F.G. is obligated to protect and handle her subjects against such princes, as Paul teaches, Rom. 13:4, that "temporal authority is God's servant to punish the wicked and protect the pious" 2c. For if it is guilty of protecting against one or a few murderers, it is also guilty of protecting against many or great murderers. And there is no difference among the murderers, be he prince or countryman.

3 Thirdly, where these murderous princes or enemies pretend to attack S. C. F. G. out of Imperial Majesty's command, S. C. F. G. must again judge the conscience thus:

4 First of all, that H.C.F.G. is not obliged to believe or accept such an order, but to interpret it as a false, unjust and rebellious treachery, therefore that Imperial Majesty has promised to be a gracious master to H.C.F.G. and not to do anything against H.C.F.G. without previous address, as I hear that an answer has come from Spain. Upon such Imperial Majesty's promise S. C. F. G. must stand by such promise, as firmly and faithfully as they are obliged to hold Imperial Majesty to be true and honest, and not allow themselves to be turned back by any order until Imperial Majesty herself revokes such promise. For H. C. F. G. owes Imperial Majesty himself more to be believed than to all princes, especially more than to such suspicious enemies, who boast of their command as much as they like.

5. On the other hand, it is found in fact and leaves no doubt that such enemy princes' attack is carried out behind and without knowledge, will and command of Imperial Majesty, because they themselves testify that they want to issue such command only after such had counsel and redirection; It must be understood that such actions flow neither from divine nor human order, but from envious, rebellious, evil motives, for which they want to use Imperial Majesty as a cover of shame, against which all faithful and pious members of Imperial Majesty should act; for they do not do what they owe to Imperial Majesty, but Imperial Majesty shall be the cover of what they undertake maliciously.
6. the third is public in the whole

The Holy Roman Empire is aware that this mandate, issued at Worms, was not granted by the common estates of the Empire, but was also opposed by the highest and most courageous, so that there is no doubt that it is to be considered a mandate of the priests and not of the Emperor or the Empire; as it was also subsequently revoked at Nuremberg, request 2c.

7. Therefore, out of pure malice, as a sham, which is known to all the world and is null and void, the ringleaders base themselves on the same; therefore, with a good conscience, before God and the world, all orders that may be issued on such a null and void mandate shall be considered unjust and as (such) that the Imperial Majesty does not do, nor can or will do, without any doubt; and that what the ringleaders do thereupon is to be regarded as a real insurrection and rebellion against the Empire and Imperial Majesty, to which not only no obedience is shown before God and the world, but also all kinds of resistance.

The fourth is the appeal and protest, which, if it were necessary for God's sake, would have to be settled with all the grace of my most gracious lord and with all kinds of displeasure against the ruffians and princes as the deceivers of imperial majesty and the whole empire's rebels, and whatever else serves this purpose, as there will be necessity and justice. However, much water will pass and the night deadline will become a year's deadline, if God wills it. But we hope and pray, because God has given us His word that there shall be no such trouble and justice 2c.

(9) But to attack, and to try to forestall such counsel of the rulers by war, is not to be advised in any way, but is to be avoided in the highest possible way; for there is God's word, Matt. 26:52: "He that taketh the sword shall perish by the sword. Now there is no command here to use the sword, because the adversary's guilt and deed is not yet convinced, nor is it in daylight, and yet these enemy princes are not under the power of our most gracious Lord. For this would be a public punishment, even a vicious attack, on those who had not yet done anything public, nor were they convinced, and would thereby gain the right to be punished.

552 E. es, 267,268th; 84,110. 111th d. To Chancellor Brück, of d. counterinsurgency. W. X, 648-681. 553

First of all, not only the appearance, but also the right of all things, to defend themselves as a matter of necessity against those who, without the Emperor's Majesty's command, seditiously attacked the innocent; for God can still well prevent their secret counsel.

(10) But if they were thus attacked, it could no longer be prevented, and would first of all come to pass. For just as now our defiance and consolation is that the enemy flocks, as the rebellious, want to attack my most gracious lord without all previous right and interrogation; so they would then again have the same defiance and consolation, that they would be attacked without all previous right, in addition as the innocent, who have not yet forfeited anything, and would be forced to defend themselves.

11. O protect God from the abomination; that would be fishing right in front of the Hamen (fishing rod), and using violence for right; no

greater disgrace could befall the gospel. For this would not be a peasants' revolt, but a princes' revolt, which would ruin Germany to the ground; which Satan would also like to see.

(12) But if my gracious lord the landgrave would not follow, but continue, my gracious lord is not bound to keep the covenant. For one must be obedient to God more than to men: so all covenants must suffer and abide by God and right above them, so that they do not do or undertake anything contrary to it.

If, however, my gracious lord, the Landgrave, or those of Magdeburg were to be attacked, my gracious lord is obliged by obligation of alliance, as for H. C. F. G. himself, to assist him and to act in the above-mentioned manner; for God will have kept faith and loyalty.

c. Letter to Elector John of Saxony concerning the counter-defense.

November 18, 1529.

To the Most Serene, Highborn Prince and Lord, Lord John, Duke of > Saxony and Elector 2c., Landgrave in Thuringia and Margrave of > Meissen, my most gracious Lord.

1. grace and peace in Christ. Most noble, highborn prince, most gracious lord! The respectable, highly learned gentleman, Gregor Brück, Doctor 2c, has brought us three a letter of credence from E. C. F. G., whereupon we have heard from him E. C. F. G.'s opinion and have indicated in writing our best reservations about surrendering to E. C. F. G., and I ask that E. C. F. G. will hear such a gracious opinion from us. For in our conscience we do not approve of such an alliance, nor do we advise against it; considering that if it were to continue and any bloodshed or other misfortune were to result from it, that whether we would then like to be out of it, we would not be able to come out of it, and would have to bear the unpleasant burden of all such misfortune, that we would rather have to pay ten times the amount of the money that we would have paid for it.

want to be dead, because we have such a conscience that our gospel should have been the cause of some bloodshed or damage done because of us; because we should be those who suffer, and, as the prophet says, Ps. 44:23, "be counted as sheep for the slaughter", and "not avenge ourselves" or defend ourselves, but "leave room for the wrath of God", Rom. 12:19.

(2) But the fact that the C.F.G. must be in danger over this does not hurt. Our Lord Christ is powerful enough and can find ways and means so that C.F.G. will not do anything about such danger; he can destroy the thoughts of the godless rulers, Ps. 33, 10. For we also take it for granted that such an emperor's pretensions are a pure threat of the devil, which will be without power and will at last bring ruin to the wicked, as the 7th Psalm, v. 17, sings: "His calamity shall come upon his head, and his iniquity shall go out upon him"; without (except) that Christ thereby, like

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Whether we are serious about his word or whether we believe it to be true or not. For if we want to be Christians and have eternal life there, we will not be able to have it better than our Lord Himself has had and still has with all His saints. Christ's cross must always be carried: the world does not want to carry it, but to lay it on; so we Christians must carry it, so that it does not lie there alone or be nothing. E. C. F. G. have hitherto borne it honestly, both against the turmoil and also against great temptation, envy, hatred and much evil treachery from friends and enemies; still God has graciously always helped out and E. C. F. G. has always been a good Christian. C. F. G. firm courage and without consolation, both bodily and spiritually, but has miraculously uncovered, torn apart and put to shame all the evil wiles and snares of the devil. He will not make it evil again, if we believe and ask. We know for certain, and have experienced it in the public help of God so far, that our cause is not ours, but God's own. This is our defiance and consolation, which is why he, as a faithful father, has taken care of and defended his cause in such a way that we must confess that it was beyond our art and power, and that we could not have ruled, defended or carried it out with our reason.

For this reason, I humbly ask and exhort E. C. F. G. to be confident and undaunted in such danger; we want, if God wills, to accomplish more with prayers and supplications against God than they do with all their defiance. Only that we keep our hands clean of blood and iniquity, and if it should come to that, as I do not think that the Emperor would push away and demand of me or the others, then we want to appear for ourselves with God's help, not to put E. C. F. G. in any danger for our sake; as I have often indicated to E. C. F. G., brother of God, my most gracious lord, Duke Frederick.

(4) For the C.F.G. shall not defend my faith nor that of another, nor can he do so; but each one shall defend his own faith and believe or not believe, not at the risk of another, but at his own risk, if it comes so far that our sovereign, as the emperor, wants to us. Meanwhile, much water is running and God will find counsel that it will not go as they think. Christ, our Lord and comfort, strengthen E. C. F. G. abundantly, Amen.

The 18th of November 1529.

E. C. F. G.

subservient

Martinus Luther.

d. Scripture to Joh. Lübeck, pastor in Cotbns, of the opposition.

8 Feb. 1539.

To the worthy Mr. Johann Lübeck, preacher of the church at Cotbus, my > beloved friend.

Grace and peace in Christ. My dear Johann, the honorable, truly noble gentleman Caspar von Kokritz has asked me to write you my opinion in this case: whether our people would defend themselves and protect themselves if the emperor were to make a stand against them with force and tyranny and start a war.

2. although I had long before expressed my mei

As I wrote about this question in Duke John's time and especially in the warning to my fellow Germans, it is now almost too late to advise and ask about the matter, because it is now decided among our people that they want to protect themselves and defend themselves, and that they are also justified in doing so. And even if I advise much in this matter anew, they still do not follow me; therefore, it is unnecessary that I and you take great pains in the matter.

3. though I am of a good confidence,

556 IV. s, 160.161. ä. To Joh. Lübeck, of the counter-defense. W. X, 663-656. 557

Our dear Lord Christ will see to it that there will be no need for such counsel, nor will he allow His Imperial Majesty to start such a cruel and miserable war; and with this thought I console myself, for He has also hitherto shown His divine power in this way.

(4) However, I also have great and important reasons for putting up with our intention and advice; and this is one of the same reasons: that Imperial Majesty is not, nor can be, the man who will arouse or want to arouse such a war against us; but the pope and bishops, who want to use the emperor as their warrior to defend and maintain their cruel abomination and exceedingly tyrannical nature against the obvious, clear and recognized truth. For the Emperor's Majesty, as Emperor and Lord, has no cause at all against our princes and lords, but the Pope makes a cause where there is none, so that he may lead and involve the Emperor's Majesty in such a dangerous war.

5 If it is right to fight against the Turk and to protect and defend oneself, how much more is it right and praiseworthy to fight against the pope and his people, who are much worse than the Turk.

(6) But if the Imperial Majesty should mingle with the Papal or Turkish warriors, he may also wait for the reward that such infamy would bring and give. For this reason, ours have decided that in this case the Imperial Majesty is not the emperor, but a man of war, servant and robber of the pope, who is the rightful captain and emperor in such a war. This is now the opinion of ours.

I have previously given my advice and opinion on the part of the Emperor's Majesty and not on the part of the one who surrenders to the service of the Pope. I am also moved by the examples, both of the pope and of the Cardinal of Halle, who, like the apostate Julianus, have a desire to coerce and force Christians who surrender to the gospel, to endure and suffer all their willfulness and rage without ceasing, and to do so under the name of Christ, whom they shamefully blaspheme, mock and persecute.

(8) And therefore, either the pope, cardinals, bishops, and emperors renounce and lay aside the name of Christ, and publicly confess that they are they, as they certainly are, who walk in the service of the devil, and are his own: then I will counsel, as before, that they be given place and suffer as heathen authorities, who will not suffer the gospel. Or if, under Christ's name, they knowingly do something against the true Christians as anti-Christians and throw the stone at them, they may also wait for the stone to fall on their heads and receive the punishment of the other commandment.

9. Although this is not all that moves me, and I do not want to give it all away, so that it does not one day come to the despairing boys and devil servants, for whom it is good and necessary that they are thus punished with Cain's punishment, that is, with fear and trembling; as then happens to all murderers, blasphemers and church robbers; It is not necessary for you to know everything about the matter, but only that you do not encourage the ungodly boys against our rulers in their intentions, but leave room for the wrath and judgment of God, which they have so far aroused and sought with rage, mockery and rejoicing against the poor Christians.

(10) However, scare them with the example that the Maccabees did not want to obey those who advised them not to resist Antiochus, but to let themselves be killed in the simplicity of their hearts. But our Lord God praised, helped and promoted the Maccabees' counsel. Item 1 Kings 14: When Saul wanted to kill his son Jonathan, the people controlled and resisted him by force. Jer. 38, 39, 40, when King Jehoiakim wanted to kill Jeremiah, the princes of Ahikam and others defended him.

Now the princes of Germany have more right against the emperor than the people had against Saul and Ahikam against Jehoiakim, than those who rule from a common council of the Holy Roman Empire together with the emperor. Roman Empire together with the emperor. And the emperor is not an autocrat: so it is also not in his power to depose the electors and to deprive the empire of its power.

558L . "4. 265-267. B. Of the Ten Commandments in Particular. Fifth commandment. W.x.6S6-6SS. 559

The form and glory of the Lord are not to be changed, nor is it to be suffered where he subjected himself to such things.

12 Since this cannot and must not be tolerated in any way for the sake of worldly affairs, how much less should it be suffered if the imperial majesty were to make or start war for the sake of a foreign cause and the devil. But if the imperial majesty does not know that things are so evil, then it is enough for us that we know and are certain. Has Antiochus

Nor did they know that he served the devil and promoted his things; but the Maccabees knew it well.

(13) Let this be enough; the rest is under the command of our Lord God and His Spirit, who will instruct you in this matter. Only teach you to give to Caesar what is Caesar's, but also to give to God what is God's, Matth. 22, 21. What is still secret, I leave alone now. Fare well in the Lord. Saturday after Dorothea, 1539. Martinus Luther, D.

6. Luther's response from the opposition.

He said that he had left this question to the lawyers: Whether the emperor should be resisted? When he was asked again the same time, whether it was not also his office and due to him to judge and pass judgment on the same rights and laws, he said, "No; a theologian is only to teach to believe in the Lord Christ and to trust in him; after that he is to admonish everyone in general to carry out and do faithfully and diligently his office and what he is commanded to do. That a cobbler makes shoes 2c. but how he should make or sell shoes, that is not to be taught in my office, since he otherwise has worldly laws and order; otherwise a theologian would have to teach all the

Knowing and actually being able to understand things would be an infinite profession. So a theologian also teaches about worldly affairs, but he teaches in general and says: Thou shalt not steal. But the jurists teach how thievery should be done. So I admonish a physician and doctor in general to perform his office, which he is commanded to do, diligently and faithfully; according to this it behooves him, not me, how the dose is, what kind of medicine and how much he should give the sick person. So I also teach in general in this quaestion and question from the emperor, namely, that one should follow described rights. But which and what these rights are, I do not know, nor do I want to know. For it is not my office, nor is it due to me.

f. Some legal scholars in Wittenberg expressed their opinion on the question of whether one should resist a judge who is proceeding unlawfully.

1 The text in papal law says: No. But Doctor Abbas says: If a judge, after having appealed, proceeds, he may be resisted by force. He also says that the teacher Innocentius says: "If a judge does wrong to a person by not keeping the order of the law, he may be resisted by force. Therefore you make this common rule, namely: To a

Judges should not be resisted. See what the law teacher Felinus writes about this.

(2) But this rule falls (fails) and does not hold: First, when an appeal is made; as Innocentius and Baldus say. Let Felinus speak of this, who says that Bartolus held the contradiction. But he answers and says that this is true, if the harm and damage is insurmountable and

560 64,267-289. l. etl. jurists opinion: whether to give a judge 2c. W. X, 6S8-661. 561

is not to be brought in again; otherwise, where it can be brought in again, it has a different opinion.

3. secondly, this rule does not apply if a judge proceeds outside the court and complains against the party; in that case he may be resisted by force, if no appeal is made, and that if the damage is irreparable, as Abbas says.

(4) Thirdly, this rule shall not apply if a judge proceeds in a court of law, but against the law, and the appeal or gravamen is irretrievable. In that case, it may be resisted without distinction, since it is not appealed; as the teachers of law Cynus and Abbas say.

5. Fourthly, it falls if the gravamen and thus the judge's sentence is publicly and notoriously unjust and contrary to the law; then one may well resist him, the judge, by force, according to the law teachers Abbas, the glosses of Archidiaconus and Felinus.

Now, however, the princes and estates have appealed to a free, general and Christian council; therefore, their jurisdiction and authority is suspended. To be obedient to the emperor in his mandates and commandments against the word of God would be an insurmountable and irretrievable harm: so also in matters of faith one must be more obedient to God and the evangelical truth than to men. Moreover, the emperor has no jurisdiction in matters of faith; but he has the power to call a council and to assemble it, if the pope is negligent and in default. But he has neither the power, nor the authority, nor the right to decree anything; but what a council has decided and decreed, that he may administer and execute.

(7) And since it would be said that our articles and doctrine were condemned in the previous concilia, therefore it is also due to him, as an advocate, bailiff, and patron of the church, to handle what is determined and decided 2c. To this we answer and say no, that our articles should be condemned, and add that some should be condemned in the Concilium at Cost.

nitz may be condemned for wickedness, but by the decree of the kingdom, with the consent of the bishops and princes, they are again permitted and allowed to be tried at the next concilium. For in private matters it is thus held: if the part for which the judgment has been pronounced allows an appeal to the opposite part to dispute the justice or injustice of the pronounced judgment, it loses its right to appeal. If the court does not decide on the merits of the verdict, the verdict loses its force. How much more and more strongly does this take place in matters of faith, because of the great danger to the soul's salvation, as well as in matrimonial matters. Therefore, the emperor is not a judge in the matter of our Christian faith, but is only a private person as far as the cognition (investigation) and statution (determination) are concerned; that is, he does not have the power to recognize and make order about what one should believe and hold; neither is execution due to him, if the matter has not first been heard, discussed and determined in a concilium.

(8) But a judge, who is a judge and has jurisdiction and power over the matter, may be resisted if he proceeds and acts contrary to law, or if he is appealed from; how much more to one who is not a judge in the matter and has no jurisdiction and authority in this matter? And even if he had, it would still be suspended and annulled by the appeal. For one who judges beyond the limits of his jurisdiction and outside of his compulsory jurisdiction may not be parried and disobeyed without any penalty. Thus the pope cannot command or give the emperor the power and authority to speak or order anything in matters of faith, and especially because a right, free, general and Christian concilium is appealed to. Moreover, injustice is undeniable, evident and notorious to the emperor and to those whose service, counsel and help he needs in his administration, even more than notorious, because in matters of faith, our adversaries and favorables are public, notorious enemies 2c.

562 E. 64:269-271. u. Of the ten commandments in particular. Fifth commandment. W. X, 666-663. 563

A. D. Luther's, D. Jonas', Melanchthon's, Spalatin's and other theologians' concerns on the foregoing of the lawyers' instruction of the counter-defense.

We have received a note from which we find that the doctors of law conclude on the question: In which cases should one resist the authorities? Since this is based on the same legal doctors or experts, and we certainly stand in such cases in which, as they indicate, one should resist the authorities; and we have always taught that one should let worldly rights go, apply and keep what they are able, because the gospel does not teach against worldly rights; then we cannot dispute with Scripture where one would have to resist in this case, be it the emperor in his own person, or whoever does it under his name.

Also, because it is now so dangerous everywhere that other things may occur daily, where one would have to defend oneself immediately, not only out of worldly law, but out of duty and necessity of conscience; it is nevertheless fitting that one should prepare oneself and be ready for a force that might ultimately arise; as can easily happen according to the form and course of the matter. For what we have hitherto taught not to resist the authorities, we have not known that such is the right of the authorities themselves, which we have diligently taught to obey everywhere 2c.

h. Third concern of the theologians at Wittenberg about the opposition.

(1) This article has been often and much discussed among us, and today we have unanimously decided thus: Since the gospel is a doctrine of the spiritual and eternal kingdom in the heart, and does not outwardly reject bodily government, but rather confirms and highly praises it; it follows that the gospel admits all natural and reasonable protection and defense, as ordered by natural law or otherwise by bodily government. This reason is of great importance, so that one must also conclude from all kinds of worldly ordinances that they are pleasing to God and that a Christian may use them. Therefore, as St. Paul speaks, 1 Tim. I, 9: Lex est injustis, profanis posita (The law is given to the unrighteous, worldly); thus we say: Evangelium non tollit politica seu leges politicas (The Gospel does not abolish the state order or the state laws).

2 Therefore, in this matter there is no question of the preachers. They have their command, they are to teach and not to wield the sword; the gospel also does not give Paul authority, that he by virtue of his

The question here is of the secular authorities, which otherwise wield the sword in an orderly manner. But here is the question of the secular authorities, who otherwise properly wield the sword, what they owe to do? For example, if Constantine became a Christian and knew that Christian doctrine is right worship, would it be proper for him to watch if Licinius or someone else wanted to use violence against his Christians and kill them?

3 In this case we conclude that every prince is obliged to protect and handle Christians and outward right worship against all unrighteous violence; just as in other worldly matters a prince is obliged to protect a pious subject against unrighteous violence. Yes, this protection is commanded to princes much more and higher, as Scripture often reports, and commands the secular rulers that they should protect right preachers and teachers, as Ps. 82, 4.Eripite pauperem et egenum de manu peccatoris liberate (Save the lowly and the poor and deliver them from the power of the wicked); and 2 Kings 9:7 says that God wants to avenge the blood of His prophets on the Jezabel; item Christ says, Matt. 10:42, whoever has a

564 271-273 K. Drittes Bedenken d. Theologen zu Wittenb. v. d. Gegenwehr. W. x, 663-66Z. 565

If he gives a drink of water to his disciples, he will reward him. Item, of these good works, the high holy kings are all highly praised, as: Ezechias, Josias, Cyrus, Maccabaeus and others. Therefore, there is no doubt that it is the duty of princes to protect and manage Christian subjects, as well as Christian doctrine and proper external worship.

4 This also teaches the other commandment, which commands the rulers to prevent God's name from being blasphemed. Item Deut. 24:6 states: "Whoever blasphemes the name of God shall be put to death. Therefore, princes are obliged to plant and maintain right doctrine in their territories; and as God forbids those who blaspheme God's name, so He will also help all those who reject idolatry and protect devout Christians; as He says, 1 Sam. 2:30: "Those who praise Me, I will again make glorious." Now it is clear that every authority is obliged to protect its Christians and doctrine against other authorities of the same kind or against private individuals.

(5) Here is the further question: What is a prince to do against his lord, as the emperor, in such a case? The answer to this is the same: First, because the gospel confirms temporal and corporal rulers, every prince should behave toward his lord or emperor according to the same natural and temporal rulers and orders. If the emperor is not a judge, and nevertheless wants to inflict punishment as a pendente appellatione (while the appeal is still pending), then such his offence is called injuria notoria (manifest, notorious injustice). Now this is the natural order of the regiments, that one may protect oneself and use the counter-defense against such notoriam injuriam. Therefore, if the Emperor does something in front of the Concilium, pending appeal, in matters concerning religion and the promised peace, truly and without sophistry, he is to be considered as a private person, and such injuria, done against the appeal and the promised peace, is a public notoris, injuria.

6th And this case, before the Concilium, is easy to understand and judge; for all the

Those with understanding know that the Emperor is obliged to grant this appeal and that he is not the judge. Nor do we doubt that the princes and estates of this part will consider what matters this appeal and the promised peace may or may not involve; so that we nevertheless do not start anything without just and great causes.

(7) But how, after the concilium, if the emperor has had it duly pronounced according to ordinary ecclesiastical laws, and we have been condemned, can this part then also, with a good conscience, take a stand against their lord by force? Answer: If we have duly offered and shown that we desire that these matters be heard and dealt with in a Christian manner: If, however, the concilium continues and holds unjust proceedings, though they pretend that their jus canonicum gives them such power, yet the proceedings are in principle contrary to natural equity, and contrary to the order publicly commanded and laid down in Scripture, namely, that not the adversaries but the church should be judges, such proceedings are void, and there is no concilium, and the appeal remains strong. Therefore, what is done in such proceedings is, in truth and in reason, public authority and notoria injuria.

(8) And to suppose that the pope, even though he had been lenient with the trial, still wanted to confirm in the sentence public idolatry and idolatry and public injurias, we nevertheless consider that the princes have the right to oppose this and to protect their own in this. Example: If a Christian prince were under the Turk, and the Turk wanted to establish Mahomet or other idolatry in the prince's territories, the Christian prince would have the power and right to oppose the Turk; he would also be obligated, by virtue of the other commandment, to resist this and to keep his own in right worship; as Maccabeus, 2 Macc. 3, opposed Antiochus. But this may be discussed further, when all these things are spoken of.

566 E. 84:273-275. B. Of the ten commandments in particular. Fifth commandment. W. X, 685-868. 567

(9) The other case is easier: when it is said that priestly marriages are unlawful and should be forbidden and torn apart. This is a notoria injuria, and are worldly matters, in which natural reason, as God's order, is itself judge. Against such public injuriam is the protection and the counter defense allowed. As if one defended himself against a murderer in the street, or a husband killed the adulterer, understood in fact; such injuria are exempt in all duties and covenants. As an example: Constantinus and Licinius were both co-rulers and emperors, bound by oaths; but Licinius persecuted the Christians cruelly, so that Orient sought help from Constantinus. Now Constantinus and Licinius were connected with each other; equally

Well, after Licinius, when often admonished, would not refrain from persecution, Constantinus moved against him, regardless of their alliance. For in all alliances and obligations, public iniquities should be excluded.

(10) This is only to make it clearer that princes and all authorities are obligated to prevent public violence and fornication, as marriage-breaking 2c.

Martinus Luther, D. Justus Jonas, D. > > Johan. Bugenhagen, D. Nicolaus Amsdorf. > > Philip Melanchthon.

i. Fourth Concerns of the Theologians at Wittenberg about the Opposition.

(1) There are two questions: The first: Whether the authorities are obliged to protect themselves and their subjects against unjust violence, against equal princes and against the emperor, especially in this matter of religion? To this we have previously given our answer and raised our objections; and without doubt this is the right divine truth, which we are obliged to confess even in death: that not only the defension is permitted, but also that it is truly and earnestly commanded to every Potestat (authority) that they owe this service to God, to defend and protect themselves, if anyone, authority or otherwise, should dare to force them to accept Jdolatry and forbidden religious services: item, if anyone, to exercise unlawful violence on their subjects.

2 This is often commanded in God's word to the authorities: Judicate pupillo et viduae (Provide justice for the poor and the fatherless), Ps. 82, 3; item: Non assumas nomen Domini Dei tui vane (You shall not use the name of God your Lord uselessly), Ex. 20, 7. For the gospel does not deny the office of the authorities, but confirms it and commands the authorities to show their faith and to act.

by their ministry, and make them confess it, so that God may shine in their ministry and be known and praised through it. This is certainly true. As the kings of Judah are praised from the abhorrence of idolatry, and it is often commanded, Ps. 2, 10. 11: Erudi- mimi qui judicatis terram, servite Domino etc.. (Let yourselves now be instructed, O kings, serve the Lord 2c.).

And as the gospel confirms the office of the authorities, so it also confirms natural and established rights; as Paul also says, 1 Tim. 1, 9: Lex est injustis posita (the law is given to the unjust). And there is no doubt that every father is obliged, according to his ability, to protect his wife and child against public murder. And there is no difference between a private murderer and the emperor, if he does unjust violence outside his office, and especially public or notorious unjust violence; because public violentia (violence) cancels all obligations between the subject and overlord jure naturae (according to natural law); likewise this casus (case): if the overlord wants to drive the subject to blasphemy and jdololatry. So Constantinus has his covenant

568 L- 54' 221.222. i. Fourth Concern of the Theologians at Wittenb. v. d. Gegenwehr. W. X. 668-670. 569

The king's brother-in-law, Licinius, was overdrawn because he did not want to let go of the tyranny, even though Licinius alone practiced such tyranny in his part.

4 All this, as told, is without doubt right and Christian. We are also obliged to confess this in all danger and in death. But all this is to be understood from the defension. How can a man use his body and this poor life in a higher and more praiseworthy way than for such a service to God, for the salvation of divine honor and the protection of poor Christianity? as David, Ezekiel and other holy kings and princes did. These things are worth risking life and limb for.

(5) The other question is: whether the defensor (defender) is obliged to wait until his enemy attacks? Here is our answer: If the eight is publicized against one or more confederates, then the enemy has indicated bellum (declared war), and the defensor may prevent and advance, as such is natural and written.

This is because of the prescribed rule that the gospel does not forbid, but confirms the authority and natural right of the authorities. For everyone understands that, if the eight is publicized, strife has already begun, and thus the outlaws are permitted to do everything that enemies can do against enemies. Yes, it is even more: the exbannitis (banished) and outlaws are already deprived of their status and dignity, so that not all enemies can be considered outlaws.

6 Although this is true, it is not for us to conclude that we should begin immediately; rather, let the gentlemen consider for themselves whether it is useful, and whether there are not other ways in which this can be done. At the same time, we are all obliged to call upon God to grant grace, peace and victory, and the people should be earnestly exhorted to such prayer and correction.

Martinus Luther. Justus Jonas. Martinus Bucerus. Philip Melanchthon.

k. Letter to a citizen of Nuremberg asking whether it is possible to enter into an alliance against the emperor's unjust authorities with a clear conscience 2c.

March 18, 1531.

Grace and peace in Christ, honorable, prudent, dear Lord and friend. In response to your written question: whether one may, with God and a good conscience, enter into a union against Imperial Majesty's unjust and violent actions, this time, after I am almost weak to write much, is my brief opinion:

First of all, we have left such a matter to the jurists; where they find, as some think, that imperial rights in such a case teach resistance as an emergency defense, we cannot endure the secular law. For we, as theologians, must teach that a Christian should not resist, but suffer everything, not even the remedy: vim vi repellere licet (i.e. it is permissible to drive out violence with violence).

If the lawyers have the right that a Christian may resist, not as a Christian, but as a citizen or membrum corporis politici (member of the political body), we let it happen. We speak de membris Christi et corporis ecclesiastici (of the members of Christ and of the ecclesiastical body); otherwise we know well that a Christian as a citizen or membrum politici corporis may wield the sword and secular office; of this we have often written. But that we should give counsel for such resistance to the membro politico, our office does not suffer that, nor do they know their right; they must take it on their conscience themselves and see whether they have the right to resist the authorities in that case as membra corporis politici. Where such a right is invented, the covenant has already been sei-

570 Ü.S4.222.; 2IS.2I4. B. Of the ten commandments in particular. Fifth commandment. W. X, 670-873. 571

Nevertheless, it does not behoove us theologians and is dangerous to our conscience to advise a covenant, for we do not know the hearts of the people, whether they do not begin such a covenant on the consolation of men. Just as in the prophets almost many covenants are condemned for seeking human comfort and defiance in them, which I do not advise, for it does not end well; for which reason I must also place it in every man's conscience. For it often happens that a man has a good cause and right, and yet loses, because he relies more on men than on God. In short, it is not enough to be right, but there must also be happiness and prosperity, which God also so

must be given, as the right, and not men, as Proverbs 8:14 says: Meum est consilium, et meus est successus (Mine is both, counsel and success). But what is begun on the right trust of God is successful, even if it were error and sin; just as it is not successful on the trust of men without God, even if it were right and vain right. For God also wants to have His glory in all our doings, lives and sufferings. I do not know and cannot write more now. E. E. wanted to take such things in advance. Hiemit GOtt befehlt, Amen. At Wittemberg, Saturday after Gertrudis, Anno 1531.

Martinus Luther, manu propris.

1. writing to L. Spengler, whether to resist the emperor?

Feb. 15, 1531.

Optimo viro Lazaro Spenglero, apud Nuernbergenses a literis > secretissimis, amico et fratri suo (i.e. to the honorable and wise > Lazarus Spengler, Privy Councillor at Nuremberg, his dear friend and > brother).

1. G. & P. (i.e. Gratia et pax, Grace and Peace.) Careful, dear Lord and friend! Magister Veit has informed me of your concern, how our speech complains to you, that they boast, as if we had revoked the previous advice, that one should not resist your emperor.

Now I am not aware of such revocation. But it happened that they sharply disputed with us in Torgau. That is why some of them wanted to know and do what they thought was right, without asking us; we had to let that happen. But since we finally insisted that the legal sentence: vim vi repellere licet (i.e. it is permitted to expel force with force) would not be enough, as we had also previously laid it in the council, they brought forth that the imperial law permitted to resistere potestati in notorie injustis violenter (i.e. in notoriously unjust resisters).

We said that we did not know whether this was the right thing to do.

(3) For if the emperor had thus entangled and bound himself, we would have let him remain, and they would have watched. Because our teaching says: Date Caesari, quae sunt Caesaris. Et Caesaris sit, sibi resistendum esse in notorie injustis (Pray to Caesar what is Caesar's.). And it is of the emperor that one must resist him in notoriously unjust things), we would not have his right to change nor to master, and things would remain on this syllogismo (reason conclusion): Quicquid statuit Caesar, seu lex Caesaris, est servandum. Sed lex statuit resistere sibi in tali casu. Ergo resistendum est etc. Nunc majorem nos hactenus docuimus: quod sit obediendum gladio in rebus politicis, Sed minorem nos neque asserimus, neque scimus. Quare nec concludam; sed ad Juristas hoc totum rejecimus, ut ipsi videant, nos neque statuere, neque consulere, neque impellere aut urgere volumus, nisi majorem hanc: Caesari est obediendum. Quia si ipsi minorem probaverint, de quo nihil ad nos, non possumus conclusionem negare,

572 "r. 277,278. 1. writing to Spengler, whether to resist the emperor? W. X, 67S. 674. 573

qui docuimus majorem. Et sic non illo textu naturalis et divini juris (vim vi repellere licet, et aliis, quae consuluimus) resisteretur Caesari, sed novo jure, ultra naturale, sed politico et imperiali, quo suo juri Caesar renun- ciasset. At nos politico et imperiali juri non possumus detrahere usum et opus suum. Sic nos Theologi in nostra sententia mansimus priore, et posteriorem istam suspendimus, et juristarum probationem exspectamus, quam non videmus. Caetera Vitus. Festinanter 15. Februarii 1531.

Martinus Luther.

(Everything that the emperor has set, i.e. the emperor's law, is to be observed. But the law determines that in such a case one must resist it: consequently one must resist it 2c. Now we have hitherto always taught the supersentence that the sword must be obeyed in political matters; but we have not asserted the subsentence, nor do we even know whether it is true. Therefore I did not want to conclude in this way, but we have referred the whole matter to the jurists.

But we do not want to determine it, nor advise it, nor urge it, nor insist on it, but only on this supersentence: One must obey the emperor. For if they themselves can prove the subordinate clause, which is none of our business, we cannot deny the final clause, from which we have asserted the supreme clause. And so the emperor would be resisted not on the basis of a proposition of natural and divine right - It is lawful to expel force by force, as well as the others about which we have reported - but on the basis of a new right that goes beyond the natural one, namely a law of state and empire by which the emperor would have renounced his right. But we must not withdraw our help and cooperation from a state and imperial law. Thus, we theologians have stuck to our earlier opinion and left the later one undetermined, expecting the proof of the jurists, which we have not seen so far. The rest will be reported by Vitus. In haste, February 15, 1531. Martin Luther.)

m. Rathschlag D. Luther's, Melanchthon's and Bugenhagen's, whether a prince may protect his subjects against the emperor's or other princes' persecution, for the sake of faith, with war?

Doctor Martinus Luther.

1 This is my opinion. First of all, our prince has so far held himself that he neither condemned nor justified this matter as a layman; yet he was inclined and willing to yield to the prevailing truth. Because he rests in such a mind, he cannot take upon himself and wage war in this matter. For he is obliged to yield to the Emperor's Majesty and to capture and persecute in H.F.G. lands whom she wishes; for the Emperor is his lord with the approval of God and man, however godless.

2. On the other hand, if our prince wanted to wage a war to save this cause, then

First, that he publicly confesses that this matter is just and that he recants his previous impartial opinion.

Thirdly, that he does not wage war in the opinion that he is defending his subjects, but that he comes to help from a foreign country as a foreign friend. Thirdly, that our prince does this out of a special spirit and faith. For otherwise he shall give place and room to the superior in all ways, and die with the Christians whom he professes.

Fourthly, where someone in this matter, not by order of the emperor, but of his own will and iniquity, has overruled someone else, the emperor has overruled someone else.

574 64.278-280. B. Of the ten commandments in particular. Fifth commandment. W. X, 674-676. 575

If they were princes or others, they should do badly, as in other secular principalities, namely offer them the right and peace, and subsequently avert violence from their subjects.

Philip Melanchthon.

First of all, it is certain that no one can justly and fairly wage war in this matter, unless he believes that the cause is just and that it pleases God that it be defended with the sword and war, so that the conscience may not be moved when we already lose and are defeated.

Secondly, it is not proper for a prince to wage war without the consent of his country and subjects, from whom he has the land and principality. For it is not proper to burden the subjects with all kinds of burdens; and it is certain that the opinion and mind of the subjects is not that war should be waged on account of the gospel, for they do not believe and are not Christians. Therefore the prince should not wage war either. For they are princes of the heathen, that is, of unbelievers.

(3) Thirdly, if anyone would reproach me with the kings of Judah, I give this answer: that the Jewish people were commanded to war, therefore both their rulers and people had to wage war; for it was commanded them by the express words of God. Now our people have no command to defend and protect themselves; but they who are Christians must save their lives and limb for the sake of the gospel, and not allow themselves to be saved by others.

4 However, I will order others to discuss it. For I do not presume so much as to decide matters of war.

Johann Bugenhagen, Pomeranian.

Since in this matter, for the salvation of both others and our consciences, my concern is also sought, I am nevertheless too weak in these matters; but as in all of them,

Because I see that such things are also sought among others, I am not afraid of anything, therefore I say what I know.

(2) If a Christian prince is assaulted in his own person, and he is accused of doing something against the right faith or his own conscience, which after all is reported in the Word of God, such a prince may flee, but he will not deny it. Nor is it fitting for a prince to put his subjects in danger for his own sake. For he is not touched as a prince, but as a Christian; for why should he who has Christ himself lose everything?

(3) But if the subjects are attacked, and they desire to be protected, and call upon the prince for salvation to protect them with the sword, the prince wields the sword not in vain, but is quite sure and certain that the enemies have a wicked and unjust cause, as robbers and murderers, against whom is the law and justice of the sword. For they are not under the gospel, as St. Paul testifies in the 1st Epistle to Timothy. In the same way, a Christian prince does not act against the gospel, for he does not act like a Christian, but like a servant of the law and a protector of his subjects in a righteous cause according to God's order, as Romans 13:4 states. In this case, even a prince would not be a Christian, but a servant of the law, using all the law described in the way of the law. For true Christians must suffer injustice; but the servants of the sword and of the law cannot tolerate that someone is insulted and oppressed with injustice, otherwise they are guilty of such insult and oppression of innocent blood before God.

4 And if you ask whether a Christian people would call upon the secular sword for help, I answer thus: The right or perfect Christians, who are driven by the Spirit of God, do not protect themselves, except without molesting their neighbor. Where the subjects who are persecuted for the Christian faith say that they want to die for Christ's sake and do not defend themselves and defend themselves, I do not think that there are many of them.

576 E. IV. 442.443. IB. Rathschl. Luth., Melanchch. u. Bugenh. whether a prince 2c. W. X, 676-681. 577

they are able to save the innocent; but where the authorities are not able, the innocent are strangled without the fault of the authorities.

(5) But where is it necessary that these things should be prevented by human suggestions, which I do not consider to be human? God the Lord will make a living beside temptation, so we should ask God to carry out our cause according to His mercy and to judge wherever He wills.

Then he will undoubtedly give ways and means either for victory against the enemies of the cross and gospel of Christ, or for blessed endurance, suffering and bearing.

Then unexpected advice will come to us from God, which we have never thought of. For God will help our conscience when it comes to action; for God began it, God will also lead it out and bring it to the end and complete it. You shall only say, Isa. 8:12, 13: "Fear not as they do, neither be dismayed: but sanctify the LORD of hosts; let him be your fear and your dread, and he shall be your sanctuary." "It is enough for every day to have its own evil," as Christ Himself says, Matt. 6:34. But let us follow our calling, for "the Lord is near. Do not worry," as St. Paul says, Phil. 4, 5. 6.

n. Some Conclusions of D. Luther's conclusions, defended in public disputation.

These conclusions, which Walch included here by mistake, are the same ones that are contained verbatim in the following disputation Thesis 51-70, and are therefore no longer specifically listed here.

o. Disputation on the words of Christ: Go and sell all that you have and give it to the poor.

Of the best and abandonment of the property and of the resistance to the authorities and the pope.

Held at Wittenberg in April 1539.

1 The Lord, in teaching that all things should be sold and forsaken, permitted or rather commanded that all things should be rightfully sought and possessed.

2. for you can sell or leave only what you have rightfully acquired and possess.

For otherwise it would have had to be said: Everything must be given back and restituted as robbed, stolen, unjust goods.

(4) It is also evident from the other table of the holy commandments, that therein it is commanded to seek all things by lawful ways, by the commandment, Thou shalt not steal.

5 This means that what you have should be yours and not someone else's; or, as Paul exhorts, "Let every man labor and work with his hands, that he may have something to give to the needy," Eph. 4:28.

6 Paul himself earned his living with his hands and possessed what he had earned as his own, Apost. 20, 33. 34.

(7) So also by forbidding adultery he compels every man to have his own wife, as he says, "Let every man have his own wife," 1 Cor. 7:2.

8 Now it is certain that Christ did not come to abolish the binding force of the commandments of the second tablet of the law, but rather to give the commandments of the first tablet of the law.

578 E.IV,443-445. B. Of the ten commandments in particular. Fifth commandment. W.L, 681-684. 579

but rather to confirm them, Matth. 5, 17.

9. yes, he also confirmed the authority and the rights of the state everywhere, even before Pilate, where he said: "It is given to you from above", Joh. 19, 11.

(10) Therefore, it is quite heretical for the monks to pretend that one cannot keep Christ's gospel without abrogating the second tablet of the law through a celibate life and voluntary poverty.

(11) It is also not only hypocrisy but a blatant lie that they pretend to sell and abandon everything.

(12) For they must live on what they have either received from others or acquired themselves, as experience teaches.

(13) But when they eat, drink, clothe themselves, dwell in houses, etc., they do not sell and abandon all that they have, but possess and consume all.

(14) But this is a glorious glamor, to live idly and securely on other people's goods, and to spend on poverty and the abandonment of all things what in ordinary life is the possession and enjoyment of all things.

That would be a fine abandonment, to leave one's own property, which is nevertheless only small and uncertain, and to possess foreign goods instead, which are quite certain and are given to one in abundance.

16. But Christ said that one must sell and abandon all one's own goods, how much more, then, without a doubt, all foreign and common goods.

(17) Therefore, if they wanted to sell and leave everything according to the monk's understanding, they would have to go completely out into the world.

(18) Yes, they would have to go to such a place where people do not eat and drink, where they do not dress, where they do not live in houses, so as to leave everything in truth.

19 For life, or what you live, eat, drink, as well as clothing, housing, time, in short, everything you really need, becomes your property through use.

20. but if it is not your property, you are already a thief or robber, who

The first step is to swallow someone else's property and take it as one's own.

21 Christ is speaking here of selling and forsaking all things in relation to the first tablet of the ten commandments, that is, in relation to the public confession of faith.

(22) For if the duties of the first table and the purchase of the precious pearl of the kingdom of heaven are at stake, the field must be sold for their sake, and all must be forsaken and put into the redoubt.

(23) For then that which you rightly have and possess according to the second table must be joyfully forsaken for the sake of the first table, that is, for the sake of eternal life.

24 Except in matters of the first tablet and the public confession, everything in the world can be acquired, preserved, administered and defended.

25 For we are also obligated to follow the second tablet of the law, that is, we must cherish, protect, and nourish our bodies and lives according to divine and human law.

(26) Therefore, if anyone does not take care of his temporal life and his relatives, except in cases where the first table or confession of faith does not permit it, he denies the faith and is worse than a pagan; for Christ said, "What God has joined together, let not man put asunder," Matt. 19:6.

(27) That is, he who thus forsakes his kinsmen and sells all that he has, sins not only against the second tablet, but also against the first.

(28) So also whoever, on the contrary, when the cause of God requires it, does not say to himself, to his relatives and to all that he has, I do not know you, transgresses not only the law of the first tablet, but also that of the second.

(29) For if the first tablet reclaims something he has from God, and he does not give it up, he keeps it unlawfully and against God; but in the other case he possesses it lawfully, because the second tablet so prescribes.

(30) Except in matters of public confession, a Christian is a citizen of this country.

580 E. IV, 445.446. 0. Disputation on the words of Christ: Go and sell 2c. W.x, 684-687. 581

The world, who must do and suffer what his civic duties demand of him, as commanded by the second tablet.

(31) Now if a thief or robber wanted to do violence to you or steal from you because you are a Christian, you must resist the evil here, otherwise you are not a pious citizen of this world.

32 For just as the temporal authorities, whose member and subject you are, resist you in such a case, so they also command you, who are bound to obey, by virtue of the second tablet to resist.

(33) Therefore, if a murderer attacks you in the street and wants to kill you because you are a Christian, you must resist him even if it costs him his life.

34 For you know that the authorities have commanded that you defend their citizens and resist a murderer; in such a case you obey the demands of both the first and second tablets.

(35) Nor is it necessary to turn away from this if he wants to refer to Christ, that is, to the first tablet, in his violence; for it is obvious that he does not want to do violence to you for the sake of Christ, but for the sake of your possessions and goods.

But if the worldly authorities themselves, whether they are completely pagan or unchristian, persecute you for the sake of Christ, then you must leave everything, sell it and lose it.

(37) For the temporal authorities are not to be regarded as murderers or thieves when they rob you of your body, wife, child, possessions and goods; rather, they are to protect all these against thieves and murderers.

38 Therefore the authorities, whether they be pagan or unchristian, are not against us, but according to the second tablet for us and with us.

39 In sum, the authorities, be they what they may, command at all times and everywhere to preserve peace among their subjects, whatever religion they may be of.

(40) Therefore, no one, whoever he may be, is allowed to break this peace for his own person and to take an arbitrary revenge.

but the authorities must be called upon.

By the way, godless authorities always want to appear as if they were doing what they do and command for the sake of the first table of commandments or for the sake of religion.

If they will not be told better, then the teaching of Christ will take place: Go, sell, leave, lose, give away everything you have, even your own life.

For apart from the kingdom of this world, there is no other over us in this world to which we can appeal or which can protect us, but the eternal kingdom of God.

(44) Therefore, if an authority forbids evil, we must obey, not suffering evil, but resisting it, by virtue of the second tablet.

(45) But if the authorities do evil to their own subjects for the sake of the first table or for the sake of religion, for they cannot have any other cause, they must not be opposed.

46 For we have no other higher authority in the world whose commandment entitled and obliged us to oppose the evil of that authority.

(47) As little as we have another second tablet of the divine commandments by virtue of which we are permitted to act contrary to the present second tablet.

For the second table of the commandments, and therefore also the authority, belong to this temporal life that is given to us and ordained by God.

Therefore, it is not our place, indeed, it is expressly forbidden, to violate the authorities and state orders decreed by God on our own authority.

50 Rather, one must leave room for their anger and not defend oneself against them arbitrarily.

It is obvious, however, that the pope cannot imagine an authority, neither in the spiritual, nor in the secular, nor in the domestic regiment.

For God has established a threefold regiment in the world against the devil, namely the home regiment, the state regiment and the church regiment.

582 IV, 446-448. B. Of the ten commandments in particular. Fifth commandment. W. X. 687-689. 583

(53) That the pope is not an authority in church government is evident because he condemns and tramples on the gospel through his blasphemies contained in the so-called spiritual law.

The fact that he is not a secular authority is evident from the fact that he wants civil rights to be subject to his arbitrariness just as the gospel is.

The fact that he cannot be an authority in the domestic regime can be seen from the fact that he forbids marriage not only to priests, but also to others at his discretion.

56. but he is that monster of which Daniel speaks, that it rises up against all that is God, even against the God of all gods, Dan. 12, 1.
57. which Paul, following the speech of Daniel, calls the abominable of God, the man of sin and the child of perdition, 2 Thess. 2, 3.

Our Germans call such a monster a Bärwolf, which the Greeks, if they had known it, would have called άρχτόλυχο".

(59) Such a beast is a wolf by nature, but because it is possessed by the devil, it tears and breaks everything and mocks all hunting bullets and weapons.

60. to catch it and make it harmless, everything must run from villages and patches, which are adult males, although it can escape even then.

(61) Nor is a judgment of the court or a decree of the council to be awaited here first, but only the present need and the threatening disaster are to be considered.

62. and if someone should be injured by this monster in the attempt to kill it, his conscience is free from the reproach of persecution, yes, it must still repent him that he did not kill it.

63 Nor must one turn away from the fact that a judge or a farmer in the village should demand that such an animal be left alone, or even defend it.

For the judge and the peasant are obliged to know the nature of this monster and therefore to pursue it even more than its real pursuers.

(65) And if the judge and the peasants were killed by the pursuers in the commotion that arose, they were not wronged in any way.

In the same way, when the pope starts a war, he must be resisted as a raging and possessed monster, as the true bear-wolf.

67 For he is neither a bishop, nor a heretic, nor a sovereign, nor a tyrant, but that all-destroying wild beast of which Daniel writes.

68. nor should one be disturbed by the fact that he has princes, kings, or probably even emperors, whom he charmed with the beautiful title of "church," fighting for him.

For whoever fights under a robber, whoever he may be, must take upon himself the danger of this fight along with eternal damnation.

It is of no use for kings, princes, and even emperors to set themselves up as the patrons of the Church, for they are above all obliged to know what the Church is.)

It is impossible that the popes could have given laws that could have been beneficial to the Church and to every believer.

For they have been men for the time being, and still are, who are quite ignorant of the Holy Scriptures and have never cared for them, as their decrees and letters amply prove.

(73) It will never be possible to learn from the entire papal law and from all its letters what the Church, the faith, the Word and the commandment of God are.

From this we see that the popes were completely blinded by ambition, pride, greed and arrogance, as they always wallowed in these vices, as St. Peter predicted, 2 Ep. 2, 1 ff.

But a judge who is blinded by honor and greed or other bad passions cannot judge differently than the blind man by color.

*) This concludes the text of the original edition of 1539. The following theses appeared only in the editions of 1558. D. Red.

584 D. IV, 448.449. o. Disputation on the words of Christ: Go and sell 2c. W.x, 689-691. 585

Now even the legal scholars confess that the decrees of the popes stink quite ugly of ambition and greed; it cannot be otherwise, for they know nothing of God.

They also confess that a mere canonist is a real ass, which is true in the full sense of the word.

No papal decree can be found which does not, from the beginning, in the middle, and at the end, arrogate to itself an unrestricted power over the Church and thus over all things, with the most monstrous blasphemies.

In the second place, it is impossible (that the pope can make laws obligatory for the church) because in matters of faith and morals, beyond the Scriptures, nothing can be established and taught that is necessary for salvation.

But what the emperor or any other prince decrees with regard to this life does not belong to faith, but is only necessary for this temporal life.

Thirdly, it is also impossible because the popes do not have the least right to give ecclesiastical or civil or domestic laws.

For Christ, as is known, commanded through his apostles to be obedient to the authorities, which he also confirmed to Pilate by his own example.

Now, while all the early churches, bishops and faithful observed this, it was only the pope who dared to trample it underfoot.

This beast, this bear wolf, does not consider that he was not appointed by God as a king, nor as a leader of all states.

And yet he murders, robs and rages in foreign kingdoms, states and families like a bear wolf.

86 For example, he took it upon himself to depose kings, to absolve subjects from the oath of obedience and fidelity contrary to the express pronouncement of the divine word, Romans 13, and to confuse everything among themselves.

He took it upon himself to subjugate the Holy Scriptures to himself, to interpret them according to his own liking, and to exterminate the church itself altogether.

88. he also took upon himself to deprive the parents of their paternal power by allowing the children to marry as they wished against the will of their parents.

He allowed them to leave their parents and go to a monastery, even though they are obliged to serve not only their neighbor, but especially their parents until death.

In the same way, he allowed the betrothed, both bride and bridegroom, by his own right, though with the greatest injustice, to break their engagement in case they went to the monastery.

Summa, there is no divine or human order to be found that this cruel monster has not devastated and disrupted.

We beseech thee, O LORD JEsu Christe, thou Son of GOD, our Beatificator and High Priest, for thy tender mercies' sake, that thou wouldst soon appear in thy glory, deliver us, and cut off this noxious beast, Amen.

586S4 . 347.348. B. Of the ten commandments in particular. Fifth commandment, oe 4.428.42S. 587

p. D. Luther's, Justus Jonas's and Philipp Melanchthon's concerns of countering.*)

We have before this time in the same case attributed our concern to the request of Einsiedeln to D. Spalatin, approximately this opinion. Since those of the nobility do not like nor should protect their subjects against the overlord, and each one, noble or ignoble, should believe and confess for himself and at his own peril, we thought that those of the nobility who had thought of their lord's edict should proclaim and hold it up to the people with this protestation and report:

2. first, that they themselves hold that doctrine to be right which teaches that we have forgiveness of sins, a gracious God, and eternal life out of mercy for Christ's sake through faith, and not for the merit or worthiness of our works, and that what is taught or added contrary to this article is wrong; that they also do not know how to punish the use of the sacrament according to the gospel; and if they were required by their authorities, they would, by God's grace, keep themselves proper in this. But because each one, noble and ignoble, is obliged to believe and confess for himself

and that they did not intend to protect anyone against their authorities, so that everyone would know their danger, if they, as subjects, did not want to obey the overlord's edict.

But if one thought that this protestation, made above, should be too harsh, one would like to protest in a few words that those of the nobility did not make themselves judges with this, nor did they want to burden anyone's conscience, but everyone should see his own danger. That is why they want to proclaim the edict.

(4) We know of no better way, for we are well aware that they cannot endure it against their authorities by making themselves subject to confessio (confession) and appellatio (appeal to a higher authority). But they may seek counsel at court about this, and whether they can find other ways; for against public authority there is otherwise little counsel, but only patience or force.

D. Martinus Luther. Justus Jonas, D. Philippus Melanchthon.

*) This concern is newly added in this revised edition. D. Red.

588 D- 2vd, 363-36S. a. Sermon on the state of marriage, from Heb. 13, 4. W. X, 692-6S4. 589

The sixth commandment.

1. the interpretation of the same in general.

See III. part, 2nd B. Mos. 20., § 235-241.

See Part III, First Interpretation of the 10 Commandments, 6th Commandment.

See III. part, 5. B. Mos., Cap. 22-25.

2. of the "conjugal life" or marital status.

a. Sermon on the state of marriage, from Hebr. 13, 4.

Held at Merseburg 1545.*)

Hebr. 13, 4.

Marriage shall be kept honest among all, and the marriage bed undefiled; but fornicators and adulterers God will judge.

This is a sermon on the state of holy matrimony, which is of great need, especially among Christians, so that all people may know what the state of holy matrimony is and where it comes from, so that we do not live roughly in day, like the pagans and unreasonable animals, who neither ask nor think about it, but live without distinction of all mixing and blending. No, it should not be like this among Christians, but as Paul says, 1 Thess. 4, 4. 5.: "This is the will of God, your sanctification, that you avoid fornication, and that each one of you knows how to keep his vessel in sanctification and honor, not in lust, like the Gentiles, who know nothing of God." So the Christians are to live in sanctification, not according to lewd and cattle-like ways, not according to pagan ways, which neither respect nor honor rank.

(2) Of this holy estate and divine order of marriage there is much to preach. For it is the most ancient state among all in the whole world; indeed, all others come from the

in which Adam and Eve, our first parents, were created and ordained by God, in which they and all their God-fearing children and descendants lived. For thus it is written in the first book of Moses, Cap. 1, 27: "God created man in His image, in the image of God He created him, and He created them male and female" 2c. There it is; these are not my words, nor any man's, but God's words, He created and ordained it so; let him who does not want to believe it, leave it.

The daily birth and arrival of all people also proves that God wants His creature and order, the holy matrimony, to be kept in such a way that males and females are born and young every day. So we must all say and confess that we did not make ourselves, nor did we create ourselves, nor can we; neither could our parents. Who then? The almighty eternal God, creator of all things, who first created and ordained male and female for marriage, he also created us in this way. For then I must freely confess and say: I was created by God a male, another a female; I must confess that I am not a stone or a block, but a

*The preface to this is in the fifth part above the eighth Psalm, about the kingdom of Christ.

590 20d, 365-367. B. Of the ten commandments in particular. Sixth commandment. W. X, 694-696. 591

Man, woman or man, is born and made; no man can say otherwise in all the world, from the first to the last.

(4) People, especially the papists, still rage and rage against this glorious creation of God, as if it should not be so. And if it were in the hand and power of the pope to create human beings, it would not have to be so. For he would neither create nor let be a female image in the whole world. What would become of it then? So the people would have to perish. For it is certain that no one is born without a mother, but what is born comes from the mother. And just as Adam did not make himself, but was created by God, so all people must also be created by God in the womb, preserved and then born into the world with God's help.

(5) Wherefore also all men ought to be free, and to let themselves be free. And because we are so corrupted by the fall of our first parents that we are not all fit to be married, yet let those who are unfit for the married state live in such a way that they walk demurely and honorably, offending no one. Although it was not like this at the beginning, but all of them were able to become married. But now it happens that some, although they are skilled and able to marry, still do not want to marry; but some, who would like to marry, are unable to do so. These I also do not condemn or reject. But the third, who desire and want to be married, are also skilled and able to do so; these, if they enter into marriage against the prohibition of men, they do right, and no one should be offended at them. For the married state is not to be forbidden to anyone who is capable of it, but is to be free and open to everyone; and such a state, as the pope does together with his own, is not to be condemned and rejected as a stinking and impure one. For to become married is an order and foundation of God. For since God created man and woman, He Himself placed them in such a state, in which they could and should live godly and honorably, pure and chaste, having children.

and increase the world, even the kingdom of God. Who then will be so bold as to tear down the glorious, holy order of God or speak against it? Who then is so bold as to condemn this order and despise it as useless, unholy and unnecessary?

The pope with his cardinals, monks, nuns and priests have wanted to do better and arrange a holy state, in which they want to live holy and chaste. But how holy, pure and chaste both, pope, cardinals, bishops, monks, priests and nuns have lived, is by day; so that sun, moon and stars have lamented over it. Stables are unclean and impure, but against monasteries they are to be reckoned beautiful and pure. For in the monasteries they have led such a chaste and pure life that it is not good to speak of it. Why did this happen? Because they tore apart and despised the holy order of God, the marriage state, they were not worthy to be married. Here, then, those who have entered into holy matrimony according to God's order should hold dear the saying of St. Paul, where he says:

Marriage shall be kept honest among all, and the marriage bed undefiled 2c.

(7) Let them also boast and take comfort in the fact that they are legitimate. For here a man can say: I thank God that I am created by God in the image of a man; item a woman: I thank God that I am created in the image of a woman; that we are also placed by God in holy matrimony, to beget children according to His blessing and will. This is a great glory that those who are married have. For this reason, no one should condemn or condemn the status and order of God, as the pope does with his appendages, but should exalt it, hold it dear and value it. But let the pope, cardinals, monks, nuns and priests be looked upon sourly here; what do we ask of them? if they will not look upon us with kind and pure eyes, let them look upon the whorehouse and the unclean, foul and abominable monasteries. It is enough for us to know that God looks at us together with His only Son,

592 L- 20 b, 367-369. a. Sermon on the state of marriage, from Heb. 13, 4. W. X, 696-699. 593

Our Lord Jesus Christ, who sits at the right hand of God and reigns over all things, as the one who ordained the marriage state, placed us in it, and keeps us in it until the last day. Because I know this and believe it with certainty, I am joyful and confident and live in the holy order of the marriage state with a clear conscience and a joyful spirit. For God says to the man: You are my husband; to the woman: You are my wife. And because I know that God speaks to me in this way, I also know that all the angels say this, love me and look at me; I also know that the sun, the moon and all the stars look at me and serve me with their light and effect, even if it greatly annoys the devil with his scales, the pope, the cardinals and monks, who are also of the devil. I will beat them with a stick (snip); and if there are a thousand of them at one time, I will not ask; if they do not want to see or hear me, then they will look in the devil's name into the mirror of Marcolfo. Here it is written:

But the fornicators and the adulterers God will judge.

8 And do not say that God will judge and condemn the married, but the fornicators and adulterers. For if God would judge and condemn the married, He would have to condemn Himself. God does not do this, but is pleased with married couples as those who live and walk in His order and creation. Since God does not judge me, why should I ask that the pope judge and condemn me, when he himself was born of a woman and sucked the breasts of a woman, his mother?

9 Here they bring a saying from the prophet Isaiah, who in the 52nd Cap. V. 11: "Come out of her, purify yourselves, you who wear the Lord's garments. With this saying they want to defend their celibacy, that priests should not be married, and condemn the married state as impure. It is a beautiful, excellent saying, but it does not rhyme well here. For in the Old Testament the priests had to have wives and be legitimate; to those the prophet says, "Purify yourselves," who were legitimate. Was

Why then does the pope, the devil of Rome, pronounce this sentence against those who are married? since it was pronounced by God for those who are married, but the pope pronounces it against those who are married. Thus our adversaries, the wicked papists, interpret that "to be pure" means to be illegitimate and without a wife; thus they want their priests to be pure, that is, to have no wives; yet God wants the priests to be legitimate and thus to live purely in wedlock. Therefore, those who are in the married state should be of good cheer and confidence and thank God that they are in such a state, which is ordained and blessed by God, with certain hope and confidence that God will keep His order and blessing, regardless of the fact that it annoys the devil, the Pope of Rome, and therefore condemns the state.

010 But here they say, Yea, we have vowed and sworn unto God that we will be chaste, and live without wives; I am bound to keep that vow, and therefore I must not marry. To this I answer: Right, do that which you have vowed, be chaste and pure; why then do you not keep it? Who prevents you from being chaste and pure? Yes, I cannot keep it, you say. That is a real Hans Wurst; why do you vow what you neither know nor are able to keep? I have one thing to vow that I can keep, namely, that I will not bite off my own nose. Who has made you vow and swear to something that is against God and his order? namely, that you swear that you are not a man, nor a woman, when it is certain that you are either a man or a woman created by God. Why then do you swear that you are not a man or a woman?

(11) If you can keep chastity and be pure by your own ability, why do you vow to be chaste? Keep it, you can. But it is vain for thee to magnify thy vows and vows, and to pretend that they shall deceive thee. Do you want to know to whom you have vowed to keep chastity? I tell you, the wretched devil in hell and his mother.

(12) I say all this for the comfort of those who are married, that they may be the more courageous and hearty. Are they not all equally rich who are in wedlock, as they are in marriage?

594 20k, 3S9-37I. B. Of the ten commandments in particular. Sixth commandment. W. X. 699-701. 595

not all can be rich; yet be content with this and let it be a firm comfort to you that you have become married out of divine order, and be sure that God will keep His order and blessing over the same; do not want to keep or force anyone here either: here is a certain and firm comfort saying:

Marriage shall be kept honest among all, and the marriage bed undefiled 2c.

(13) All who are married should adhere to him. St. Augustine writes in one place of married couples that even if one is a little infirm, 2c. he should not be afraid of the sudden and unforeseen day of the Lord; even if the day of the Lord should come at the very hour when husband and wife are sleeping together in wedlock, they should not be afraid or frightened. Why is that? Therefore, if the Lord comes at that hour, he will find them in the order and state in which God has placed and ordained them. Because of this, no emperor's, pope's or bishop's mandate shall stand in my way or hinder me, and let it suffice me that I have a gracious God to whom this order is pleasing, who also looks after me and blesses and protects me. Who has made them so bold as to tear apart such a glorious order of God?

(14) Therefore it is of no account that thou shouldest protect thyself with thy vow, or vow to keep chastity, which thou art not able to keep. If you have vowed it, you have vowed it to the devil, and you are not obliged to keep it, because it is against God. In addition, the vow has not been old or long. In the times of St. Augustine and St. Ambrose, vows and pledges were not known at all; rather, each one was free to remain single or free as long as he wished. The binding and vowing to keep chastity and to remain illegitimate, however, was newly invented and conceived by the devil and the wretched monks, the violators of God's order and of holy matrimony.

15. the marriage state is God's order, and we abide by it; whether they are therefore hostile to us

and persecute us, not wanting to see us or hear us, we inquire little; we have God, who looks upon us with all the angels and heavenly host; who also protects us against all the arrows of the devil and the adversaries.

(16) Now if our dear God and Father in heaven gives you children, wait for them and take care of them, bring them up in discipline and fear and admonition to the Lord; then you will do right and better and nobler good works than all monks and nuns; for you live in God's calling and order, and they against God's calling and order. Because I am certain that I have a gracious God who looks after me, feeds me and protects me, I do not pay attention, even if the louse in Rome, the pope, with his lice, cardinals and bishops, monks and nuns, do not see me or pay attention to me; I do not ask anything, it is enough for me that God, my dear father, sees me and pays attention to me.

(17) Therefore, the bride and bridegroom are called to the church to publicly confess that they enter into holy matrimony according to God's order, that they do not want to lead a whore marriage; they are also blessed and do not doubt that they are blessed by God. But if they take care to remain blessed, they will remain blessed, and they will lead their marriages in a God-fearing, pure and undefiled manner, as married couples are supposed to do.

(18) Now it is known what the marriage state is, namely God's creation and order, and what belongs to it, namely a male and a female; therefore it should also be kept pure among all people. And if the pope were a Christian, then the marriage state would also be kept holy and pure with him. But because he is not a Christian, but the Antichrist and the devil himself, the holy marriage state is despised and kept unclean by him. But God, who has ordained, instituted and blessed the marriage state, also honors the marriage state; therefore we also, who are Christians and children of God through faith in Christ, should also honor the marriage state, hold it high, dear and valuable, and it should also be kept pure among all of you, so that no fornicator, no adulterer is to be found among you, but that you should keep it pure.

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for every man shall have his own wife. Thus God also gave the fourth commandment for the sake of the state and made it the next one after the first tablet, testifying that he wants the marriage state to be held high and honored, since he says: "Honor father and mother" 2c. Why then should I honor father and mother, since they lead a carnal life? No, it is an honorable and godly life that father and mother lead. As it would be dishonor to you if you were born in wedlock of a harlot, so it would be dishonor if parents lived with each other out of wedlock. Therefore, to be married is honorable and pleasing to God. If, however, you have lived out of wedlock for a while and have led a life of whoredom, repent and enter into matrimony and live a married and godly life again, and you will do right and Christianly. Those who beget children with each other outside of marriage are also parents, but there is no honor in it. Therefore it is said, "The marriage bed shall be pure," that is, it shall not be a whore's bed or an adulterous bed.

019 But here again thou hast an objection: how can the marriage bed be clean, seeing there is also much uncleanness in marriage? True, there is not much that is pure; but if you want to look at impurity, look at virgins and journeymen, for they are not all pure either. For because they eat and drink, they cannot be pure; they have to clean, snot and snuff, and whatever else is unclean. Since you also find it in the virgin and journeyman state and do not let such impurity err there, why do you only look at the impurity that also occurs in the marriage state? Yes, if one wants to speak of such purity and chastity as the angels have, you will find it nowhere, neither in the state of marriage, nor apart from marriage in the state of virginity; it is over with the same purity. Even the children are not pure; there is snot, filth and filthiness and other impurities. But St. Paul does not speak of purity here, for all men are stained and unclean. But he speaks of such purity, which should be in marriage, that husbands and wives should not be fornicators nor adulterers and adulteresses. What else is done in the marriage state, that

God covers the heavens; but that it be done so, that it serve and be done for the discipline of children, God says yes; for it is His order 2c. This uncleanness, says GOD, I will not see. Here parents, father and mother or husband and wife are excused, God does not want to count it as uncleanness for the sake of inherent sin, nor does He want to count it as sin; but God wants to make a kingdom of heaven over the work and cover everything that is unclean for the sake of His order and creation 2c. This is what St. Paul calls purity here, since he says:

The marriage bed should be pure among all people.

(20) He does not speak of purity, of eating and drinking, but of marital fidelity and duty, where one proves faith to the other, abstains from all other persons, and is content with his conjugal spouse; this is what he calls purity. We should now give thanks and praise to God, and should also boast, contrary to the wicked devil and the pope, that we were born of a pure and undefiled marriage bed. For the marriage bed is pure in the sight of God, and even if it displeases the devil, who would like to have it unclean and make it unclean, this does not burden us; the comfort and the glory is given to us by the saying: The marriage bed shall be pure among all people. But it follows:

But the fornicators and the adulterers God will judge.

21 Here the verdict is given that no fornicator nor adulterer will escape God's judgment. Our adversaries, the enemies of marriage, must also take their stand, and it does not help that they boast and insist on their vows. For they are real, true adulterers who deny marriage and forbid to become married. But God will not judge the married when our Lord Jesus Christ comes on the last day to judge the living and the dead, for they are in His order. O how unspeakable comfort is this to all married couples in their state! How confidently they can wait for the glorious future of our Lord Jesus Christ! For an apple tree, or any other tree that bears after its kind, shall not therefore die at the latter day.

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No one is judged on the day that he bears apples or is unclean from caterpillars and worms; no, because he was created by God to bring forth apples and fruit. So also husbands and wives, that they beget children and live purely and conjugally, are not judged for this reason either 2c.

22. But the fornicators and adulterers, who live outside the state in defilement and impurity, as the pope and cardinals, bishops, canons, monks, nuns, 2c., who forbid marriage and cause much abominable lust and mischief with it and so miserably abuse the holy matrimony, God will judge in that day; there the judging will be found and done rightly. Yes, God does not save it all until that glorious day of Christ, but also punishes here in this life. For I am not very old, yet I have lived out or survived almost a pen or four, known to me, even close to three times, since both bishop, canons and vicars have died away, and as St. Peter, 2 Ep. 2, 1, says: "They will bring upon themselves a swift condemnation, and their condemnation does not sleep." Our dear Lord God and Father in heaven does not give them a long life, or even rarely, and old people are seldom found in foundations, only because they rage and rage against God's holy order, tearing it apart with violence and so horribly abusing it.

(23) Thou shalt give thanks unto almighty and eternal God, the Father of our Lord Jesus Christ, that thou mayest boast of the ordinance of God, and of holy matrimony; keep it, and bring up thy children in the name of God, not caring that thou art condemned of God for it: neither will he judge thee for the work, that I verily know. Yes, the fact that you are married will bring you great glory and honor at the last day, because you are a Christian, and now, as long as you live, you will be comforted every hour that you live in such a state, which is appointed by God and pleasing to God. Therefore, let the pope and the bishops, who are contrary to the state, always be angry and murmur against it; and the more they boast of their vows and condemn the married state, the more we are burdened with pride for the sake of the order of God in which we are, which God, together with His only Son, our Lord JESUS CHRIST, and the Holy Spirit, is and will remain an eternal God, since the pope with his scales will wither like the grass of the field or quickly pass away like a water bubble.

(24) It is also necessary for every Christian to remain in his position and profession, in which he has been placed by God, and to be faithful to his descendants, so that God will give him happiness and blessings. May God help us, praised forever, amen.

b. Sermon on the conjugal life.

JESUS.

Although I am afraid and do not like to preach about the conjugal life, I am afraid that once I really touch it, it will give me and others a lot to worry about. For the misery is so disgracefully confused by papal damned laws, in addition, by negligent regimentation, both spiritual and secular swords, so many ghastly abuses and erroneous cases have occurred in it, that I do not like to look into it, nor do I like to talk about it.

hear. But in the face of adversity there is no help; I must go to instruct the wretchedly confused consciences and reach in freshly. And divide this sermon into three parts.

The first part.

For the time being, let us see which persons may enter into marriage with each other.

(1) And that we may make a convenient entrance thereto, we take before us the saying,

600 E. 16.510-S13. b. Sermon on the conjugal life. W. X, 706-709. 601

Gen. 1, 27: "God created man to be male and female. From this saying we are certain that God divided man into two parts, that there should be man and woman, or a he and she. And this pleased him so much that he himself calls it a good creation. Therefore, as God created each of us his body, so he must have it; and it is not in our power that I should make myself a woman's image, or you a man's image; but as he made me and you, so are we: I a man, you a woman. And such goodly bodies he will have honored and not despised as his divine work, that the man despise not the woman's image, or his body and member, nor mock them; again, the woman not the man, but each honoring the other's image and body as a divinely good work, well pleasing to God himself.

002 Secondly, when he had made man and wife, he blessed them, and said unto them, v. 28: "Grow, and multiply." From this saying we are sure that man and woman should and must grow together. And this is as hard as the first, and less to be despised nor laughed at than the first, since God gives His blessing to it and does something about creation. Therefore, as little as it is in my power that I should not be a man, so little is it in mine that I should be without a woman. Again, as little as it is in your power that you are not a woman, so little is it in you that you are without a man. For it is not a free will or counsel, but a necessary natural thing, that everything that is a man must have a woman, and that which is a woman must have a man.

For this word that God speaks, "Grow and multiply," is not a commandment, but more than a commandment, namely, a divine work that is not ours to prevent or to slacken, but is as necessary as my being a man, and more necessary than eating and drinking, sweeping and casting out, sleeping and waking. It is an implanted nature and manner, as well as the limbs that belong to it. Therefore, just as God does not command anyone to

He does not command them to multiply, but creates them so that they must multiply. And where one wants to prevent it, it is still unprotected and goes its way through fornication, adultery and silent sin; for it is nature and not arbitrariness in this.

(4) Thirdly, out of this creature he drew three kinds of men himself, Matt. 19:12, saying, "There are some that are cut in pieces, which are born of the womb; some that are cut in pieces by the hands of men; and some that are cut in pieces by themselves for the kingdom of heaven's sake. Above these three things let no man measure himself without being a husband. And whoever is not in this threefold number, let him think only of the conjugal life. For nothing else will come of it, you will not remain pious, that is impossible; but the word of God, which created you and said, "Grow and multiply," abides and reigns in you, and you can by no means take yourself from it, or you will have to do abominable sin without ceasing.

(5) And against this it shall not deceive thee, whether thou hast made ten oaths, vows, covenants, and solemn or diamond engagements. For as little as thou canst vow that thou wilt not be a man or a woman - and if thou vowest it, it is foolishness and counts for nothing, for thou canst not make thyself otherwise - so little canst thou vow that thou wilt not inseminate thyself or multiply thyself where thou art not in the three number of one. And even if you vowed, it would also be foolishness and count for nothing; for to inseminate and to multiply is God's creation and not in your power.

6. From this you see how far and long all monastic vows are valid, that no boy's or maiden's vow is valid before God, unless in the three number there is one that God alone and Himself has drawn out; Thus, priests, monks and nuns are obliged to leave their vows where they find that God's creation is strong and capable of inseminating itself and multiplying in them, and have no power to hinder such God's creation in themselves by any force, law, commandment, vow. But if they hinder it, then you can be sure that they will not remain pure and

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must defile themselves with silent sins or fornication. For they are not able to resist God's word and creature in them, it goes as God has made it.

7. The first, however, whom Christ calls "born out of the womb," are those who are called impotent, who are by nature incapable of mating and multiplying, as if they are of a cold and weak nature, or have some other defect in their bodies, so that they are not fit to live in wedlock; as both male and female are found; these are to be left alone, whom God Himself has undressed and created in such a way that the blessing has not come upon them, so that they could multiply; they are not concerned with the word: "Grow and multiply"; just as when God creates someone lame or blind, they are free, so that they cannot walk or see.

(8) Of such I once wrote a counsel for the confessors, where a man or woman came and wanted to learn how it should be done to him, because his conjugal husband could not afford him the conjugal duty, and yet could not do without her, because it was found that God's creature, to multiply, had its power in him. Here they blamed me, I should have taught that if a man could not sufficiently atone for his wife's tickling, she should run to another. But let the perverse liars lie. Christ and his apostles had their words perverted; should they not also pervert my words? They will find out what the harm will be.

9. I have thus said: If an able woman were to marry an unfit man, and yet could not publicly take another, and would not gladly do so against honor, since the pope here demands much testimony and being without cause, let her say thus to her husband: Behold, dear husband, thou canst not be guilty of me, and hast defrauded me of my young body, and brought me into danger of honor and salvation, and in the sight of God there is no marriage between the two of us; grant that I may have a secret marriage with thy brother or next friend, and that thou mayest have the name, lest thy estate come to foreign heirs, and again willingly be deceived by

me how you deceived me without my will.

(10) I have further said that the husband is obligated to agree to this and to provide her with conjugal duty and children. If he does not want to do this, she should secretly run away from him to another country and be free there. I gave such advice at the time when I was still shy. But now I want to advise better than that, and I want to get into the wool of such a man who leads a woman on a fool's rope. The same goes for a woman, although this is rarer than with men. It is not valid to lead one's neighbor around by the nose so lightly in such great, high matters that concern body, property, honor and happiness. One would have to pay them honestly.

(11) The rest, whom Christ calls cut off with the hands of men, the cocks, are a wretched people. For though they are unfit for marriage, yet they are not rid of evil desire, and become more womanish than before, and go after the proverb, He that cannot sing will always sing. So they too are afflicted, that they prefer to be with women and yet are unable to do anything. Well, we will let them go, too, because they are also set to grow and increase out of the natural order, though by force and only by deed.

The third are the high, rich spirits, harnessed by the grace of God, who are capable of marriage by nature and body and yet remain willingly without marriage. These speak thus: I would like to and could become married, but I do not desire it. I would rather work for the kingdom of heaven, that is, for the gospel and multiply spiritual children. These are rare, and there is hardly one in a thousand. For these are God's special miracles, which no one should refrain from doing, if God calls him especially, like Jeremiah, or if God's grace is so powerful in him that God's word "grow and multiply" has no place in him.

13. but over these three kinds of people the devil has outwitted God through men and invented more people, whom he has drawn out of the divine and natural order, namely, those who are composed with cobwebs that

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is locked with human commandments and vows, then with many iron locks and bars. This is the fourth way to prevent nature from becoming or multiplying contrary to God's implanted work and nature; just as if it were in our hands and power to keep virginity, like clothes and shoes. But if one could defend God's creation and word with iron bars and locks, I hope we would also put up such thick and large iron bars that women would become men or men would become stone and wood. It is the devil who thus plays his monkey game with the poor creature and thus atones for his wrath.

Fourteenth, now let us see the persons who may contract marriage with one another, that it may be seen how I have no pleasure nor desire that marriage should be dissolved, man and wife separated. For the pope, in his spiritual law, has invented eighteen different reasons to refuse and break up marriage, almost all of which I reject and condemn. Neither does he himself hold them more firmly nor more strongly, until they are overthrown with gold and silver, and they are also invented only to be nets of money and snares of the soul, 2 Pet 2:13,14. But that their folly may come to light, let us see them all eighteen after one another.

The first cause is the blood friendship. Here they have forbidden marriage until the third and fourth generation. If you do not have money here, even if God grants it to you, you must not take your wife in the third and fourth generations or put her away if you have taken her. But if there is money, it is lawful for thee; for they have wives for sale, such merchants, which never became their own. Now if thou canst defend thyself against this tyranny, I will number unto thee the persons whom God hath forbidden, Deut. 18:7-18, viz:

my mother,

my stepmother, my sister, my stepsister, my child's right or > stepdaughter, my father's sister, my mother's sister.

I cannot take any of these persons. From this it follows that siblings may be taken together divinely and Christianly; item, I may have my stepmother's sister; item, my father's stepsister; item, my mother's stepsister. Further, I may have my brother's or sister's daughter, as Abraham had his Sarah.

(16) None of these persons is forbidden before God, for God does not reckon according to members, as the lawyers do, but counts persons straightforwardly. Otherwise, because father's sister and brother's daughter are in the same member, I would have to say that either I could not take my brother's daughter, or I would also want to take my father's sister. Now God has forbidden father's sister and not forbidden brother's daughter, who are nevertheless in the same member. Also one finds in the scripture that with all kinds of stepsisters not so hard was tightened. For Tamar, Absalom's sister, thought that she might well have had her stepbrother Ammon, 2 Sam. 13, 13.

(17) The other cause is mogship or affinity. Here they have also set four members, so that after my wife's death I may not again take hold of her friendship, since my wife reaches into the third and fourth member, where money does not come to my aid. But God has forbidden these persons, namely:

my father's brother's wife;

my son's wife;

my brother's wife;

my stepdaughter;

my stepson or stepdaughter's child;

my wife's sister, while my wife lives.

Of these persons I can have none; the others I may have, and yet may give no money for them; namely, my bride or wife's sister after her death,*) my wife's brother's daughter, my wife's cousin's daughter, and all that is mine.

*It is known that Luther later changed his opinion and also forbade marriage with the deceased wife's sister after the death of the wife. Cf. the expert opinion that follows below. (X, 704.) D. Red.

606 16> SI7-5I9. B. Of the ten commandments in particular. Sixth commandment. W. x, 714-717. 607

The wife's sibling's child and what she calls her muhmen or wasen. But if a brother died without an heir, his wife had to have her husband's next friend in the Old Testament to beget an heir for her husband. This is now no longer commanded, but also not forbidden.

The third reason is spiritual friendship, namely, if I raise a maid from baptism or carry her to confirmation, I or my son can neither take her nor her mother nor her sister in marriage, unless there is honest and prudent money. This is just a fool's work and alfalfa, invented only for the sake of money and to confuse the conscience. Tell me, is it not greater if I take baptism myself than if I help to do it? So I would not have to take a Christian woman, since all baptized women of all baptized men are spiritual sisters through the same baptism, sacrament, faith, spirit, Lord, God and eternal inheritance.

19 Why does not the pope also decree that no man shall keep his wife when he teaches her the gospel? For he that teacheth another is his spiritual father, as St. Paul, 1 Cor. 4:15, boasts that he is the father of them all, saying, "I have born you in Christ through the gospel." In this way he would not have had to take a wife in Corinth, nor an apostle on earth, because they taught and baptized everyone.

20 Therefore leave the foolish work; and if thou wilt, take, God grant, be it godfather, godmother, or godmother's daughter, sister, or such as they are, and consider this fancied money-grubbing cause to be nothing. If it does not hinder you that the maid is a Christian, let it hinder you less that you have baptized her, taught her, raised her from the baptism. But especially avoid the monkey game of confirmation, which is a real lie. I allow people to be confirmed insofar as they know that God has not said anything about it, nor do they know anything about it, and that what the bishops pretend in it is a lie. They mock our God, saying that it is a sacrament of God, and yet it is a man's own.

21. the fourth cause is the worldly

Friendship, namely, if a foreign child is adopted as a son or daughter, it cannot marry the same man's or woman's children or take its worldly siblings. This is also a man's deed and worth nothing. Therefore hold it, if you desire. It is neither your mother nor your sister before God, since you are foreign blood. But it also serves in the kitchen and gives money; therefore it is also forbidden.

The fifth is unbelief, namely, that I may not take a Turk, a Jewess or a heretic. I am surprised that the sacrilegious tyrants are not ashamed in their hearts to stand so publicly against the bright text of St. Paul, 1 Cor. 7, 13, where he says: "If a heathen woman or man wants to stay with the Christian spouse, he should not divorce her." And St. Peter, 1 Epist. 3, 1, says, "that Christian women should lead a good life, so that they may convert their unchristian husbands," as Monica, St. Augustine's mother, did.

23 Therefore know that marriage is an outward bodily thing, like other worldly dealings. As I may eat, drink, sleep, walk, ride, buy, talk, and trade with a heathen, a Jew, a Turk, or a heretic, so may I be and remain married to him. And turn aside from fools' laws, which forbid such things, nothing. One can find Christians who are worse in their inward unbelief - and there are more of them - than any Jew, pagan, Turk or heretic. A pagan is just as much a man and woman, well and good created by God, as St. Peter and St. Paul and St. Lucia, let alone a loose, false Christian.

The sixth is crime, vice. They are not well agreed on how much they want to respect them. But they are almost these three: If a man sleeps with a maid, he cannot take her sister or her wife; if he commits adultery with a woman, he cannot have her after her husband's death; if a woman or a man kills her husband for the sake of another whom she loves, she cannot take him afterward. Here it rains fools upon fools; believe nothing of them; neither be thou deceived, the devil.

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rides them. Vice and sin shall be punished; but with other punishment, not forbidding marriage. Therefore no vice or sin shall hinder marriage. David broke marriage with Bathsheba, Uriah's wife, and put her husband to death, so that he forfeited both vices; nor did he give money to the priest, and afterward took her in marriage and begat King Solomon with her, 2 Sam. 11:14, 27.

(25) I must do better here. They also make the case, the wise men, that if it happens that a man sins with his wife's mother or sister - which before marriage would be a vice that hinders or breaks up the marriage, but now it happens after marriage, it cannot break up, for the sake of the wife, who is not to blame for it - then this should be the man's punishment, that he lies with his wife and has no power to demand the marriage debt. Then behold, what the devil by his fools doeth in marriage, putteth man and wife together, saying, Be not man nor wife; fire and straw together, and pray thee, let it not burn. If one put such commandment the tenth part on the pope, how should he rush and rave and cry out about violence and injustice? Out with the great fools! Let marriage remain free, as God has set it, and punish sin and vice with other punishments, not with marriage and new sins.

The seventh is called publica honestas, honorability; namely, if my bride dies before I bring her home, I may not take her sister, even to the fourth generation; for this reason the pope thinks and apparently dreams that it is his and honorable that I do not do it; I give money, then the honorability is nothing more. But above you have heard that I may take my wife's sister and all her friends after her death, without her mother and daughter; so stay and let the fools go.

The eighth is vows, namely, he who has vowed chastity in or out of the monastery. Here I advise, if you want to vow wisely, then vow not to bite off your own nose, that you can keep. But if the vow has been made, you have heard above that you should feel yourself if you are in the three number that God has drawn out.

If thou feelest not therein, then leave off vows and monastery, and only join thyself soon to thy natural husband, and be married; for thy vows are against God, and are of no account; and say, I have vowed that which I have not, and is not mine.

The ninth is a mistake, if Catharina were to be married to me, and Barbara were to be joined to me, as Jacob did with Leah and Rachel. This one may be torn apart and the other free.

29 The tenth is condition, appendix, if I take one who should be free, and is found to be her own, that also goes well. But I think that if there were Christian love, the man could easily change these two causes, so that there would be no great need. Even so, both of these things now never happen, or even rarely, and both can be summed up in one, namely in error.

30 The eilfte is the holy consecration, namely, that the plate and the dear oil is so strong that it eats away the marriage and makes no man out of a man. So an epistle*), evangelist **) and priest must be without marriage, although St. Paul commanded that they should and may be married, 1 Tim. 3, 2. Tit. 1, 6. But I have written so much about this that it is not necessary to repeat it here. For their foolishness has been sufficiently brought to light, and what this obstacle has done for promotion among the consecrated is well seen.

The twelfth is compulsion, when I must have children without my will and am forced to do so, whether by parents or by force of the authorities. Of course, this is not a marriage before God. But such a one should not grant the coercion and therefore avoid the country, lest he lead the maid or wife on a fool's rope and deceive her; for by this you are not excused that you are forced to it. You should not let yourself be forced to offend your neighbor, and rather let go of life than do against love.

*A subdiacon, called by Luther an epistle sinner, because he has to sing the epistle in the solemn papal mass. D. Red.

**A papal deacon who, at his ordination, is given the office of singing the Gospel at the solemn Mass. D. Red.

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For you did not like that someone offended you, he would be forced or not. Therefore, I could not safely say before God the one who divorces for the sake of this matter. Dear, if someone forced you to steal from me or to kill me, would it be right? Why do you follow the compulsion that urges you to do against God's commandment and against your neighbor? But the maidservant I release; for you leave her without her guilt and will; as we shall hear hereafter.

(32) But how if a man be taken with a maid, and she be given him with an axe, whether the constraint be valid? This compulsion does not apply, for the maid sees that it is compulsion and is not deceived. But it is right that he should be compelled to keep her, because he has brought her to nothing. For Moses also wrote that "whosoever shall put a maid to sleep shall keep her, or if her father will not, he shall give her money according to her father's demand," Exodus 22:16, 17.

The thirteenth is alliance, when I vow to one maid and then take another. This is a broad and common thing, in which one is also much tempted. First of all, if such a pledge is made behind the knowledge and will of father and mother, or of those who hold father's place, then it remains with whichever of the two the father wishes. For even if the maid is deceived, it is still her fault, since she should know that a child should be submissive and obedient to his father and not become engaged without his knowledge; so that all such secret vows, which cause much misfortune, may cease and desist by the parents' authority and obedience. But if this is not the case, I think he should stay with the first, because he has given himself up to her and is no longer his own person, and therefore he cannot make a vow to the other, which was the first's and not his. But if he do so, and continue until he beget children with the other, let him abide with her. For she also is deceived and has come to greater harm when he departs from her than the first. Therefore he has sinned against both of them; but the first is better able to meet her loss, because she is still without children; therefore she shall give the other children.

For love, give way and take another. For she is free from him, because he has left her and given himself to another. But he should be punished and made to repent of the first, that he has forgiven hers.

34 The fourteenth is touched upon above, when man or woman is unfit for marriage. This is the only just cause among these eighteen to break up marriage, though it is nevertheless written with many laws before it can be brought about among tyrants.

35. After this there are four more causes, as: the prohibition of the bishops, forbidden time, habit, and infirmities of sight and hearing; which are not necessary to act upon now; for they are lazy, lame tales, that a bishop should forbid me a wife or set time to marry, or that a blind and dumb man should not take hold of marriage. Therefore, enough of the Alfante this time for the first part.

Part II.

On the other hand, we want to see which persons may be divorced.

I know of three causes that separate man and woman. The first, which is said now and above, is when man or woman is unfit for marriage because of limb or nature; enough has been said about how this may be.

The other is adultery. The popes were silent about this one, therefore we must listen to Christ, Matth. 19, 4. ff., when the Jews asked him if a man would put away his wife for any reason? he answered: "Have you not read that he who created man from the beginning made them male and female, saying, 'For this reason a man shall leave his father and mother and cleave to his wife, and two shall be one flesh? That therefore which God hath joined together, let no man put asunder. Then they said: Why then did Moses command that a bill of divorcement should be given her, and that she should be put away? He answered, "Moses commanded this for the sake of your hard hearts, that you should put away your wives. But from the beginning it was not so. But I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall take another, committeth adultery.

612D . 16,523-626. b. Sermon on conjugal life. W. X, 722-724. 613

Marriage, and he who takes the abandoned also breaks the marriage."

038 Here thou seest that for adultery Christ divideth husband and wife, that which is innocent may be changed. For in saying that it is adultery whoever takes another and puts away the first, unless it be for fornication, he sufficiently signifies that he does not commit adultery who takes another and puts away the first for fornication. But the Jews dismissed their wives for all kinds of reasons, even if there was no fornication, whenever they wanted to. This is so gross that it seemed too much even for them. Therefore they asked him, whether it would be also right, and tried him, what he wanted to say to Mosis law. For in the law of Moses, GOD gave two kinds of regiments and commandments.' Some spiritual ones taught godliness before God, as love and obedience. Those who kept these laws did not put away their wives and never used the letter of divorce; they tolerated and carried their wives' customs. But some of them, for the sake of those who did not keep the spiritual commandments, were to have a measure set for them, so that they would not do according to their will or do evil. So he commanded them, if they could not bear their wives, that they should not kill them or otherwise do them too much harm, but dismiss them from themselves with a letter. Therefore, such a law does not apply to Christians, who should live in spiritual rule. But where some live unchristianly with their wives, it would still be good to let them use such a law, insofar as they are not considered Christians, which they otherwise are not.

39 So we have that for adultery one may leave another; as Solomon also saith, Prov. 6:32, "He that keepeth an adulteress is a fool." And of this we have the example of Joseph, Matt. 1:19, whom the evangelist praises as being righteous because he did not betray his wife Mary, but wanted to leave her secretly when he saw that she was pregnant. This is enough to say that it is praiseworthy who abandons an adulteress. Although the man, if the adultery is secret.

He has the power to do both. The first, that he punish his wife secretly and brotherly and keep her if she wants to improve. The other, that he leave her, as Joseph would do. Again, the wife also so. These two punishments are Christian punishments and praiseworthy.

40 But to divorce publicly, so that one may change, must be done by secular investigation and authority, so that adultery may be manifest before everyone; or, if authority will not do it, to divorce with the knowledge of the congregation; so that again no one may take occasion to divorce as he wills.

41. Do you then ask, where shall the other remain, if perhaps he also cannot keep chastity? Answer: That is why God commanded in the Law to stone the adulterers, so that they would not need this question. So also the secular sword and authority shall kill the adulterers; for he who breaks his marriage has already divorced himself and is considered a dead man. Therefore the other may change, as if his spouse had died to him, where he will keep the law and not show him mercy. But where the authorities are tardy and remiss and do not kill, the adulterer may go to another distant country and free himself there, where he cannot keep. But it would be better to avoid death, death with him, for the sake of evil example.

(42) But if any man shall dispute this, saying that it is given breath and space for all wicked men and women to depart from one another, and to change themselves in strange lands. Answer: What can I do about it? It is the fault of the authorities; why do they not strangle the adulterers? then I should not give such advice. There is one better of two evils, that fornication should not be committed, and that the adulterer should not be changed in other lands. And let him also be safe from God, because his life is left to him, and yet he cannot abstain. But if, according to the example, others also run from one another, let them run; they have no cause like this one, for they are not driven out nor forced. God and their conscience will find them in due time. Who can resist all wickedness?

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43. but if the authorities do not kill and one spouse wants to keep the other, it should be publicly punished and atoned for according to the gospel, as all other public sins are appointed to be punished, Matth. 18:15. 17. for there are no more than these three punishments on earth among men: a secret and brotherly one; the gospel one, to be done publicly before the church; and the one done by secular authorities.

44 The third thing is when one deprives and withdraws from the other, not wanting to pay the conjugal duty, nor to be with him. When one finds such a stiff-necked woman putting on her head, and if the man should fall ten times into unchastity, she does not ask for it. Here it is time for the man to say: If you do not want, then want another; if the woman does not want, then come the maid. Let the husband tell her two or three times beforehand and warn her, and let it come before other people, so that her stubbornness may be known publicly and punished before the congregation. If then she will not, let her go from thee, and let an Esther be given thee, and let the Vasthi go, as king Ahasuerus did, Esther 2:17.

45 Here you should base yourself on St. Paul's word, 1 Cor. 7, 4. 5.: "The man is not powerful of his body, but the woman; and the woman is not powerful of her body, but the man. Do not deprive one of the other, except by the consent of both" 2c. See, St. Paul forbids robbing one another; for in betrothal one gives his body to the other for conjugal service. If then one refuses and does not want, it takes and robs the other of the body it has given. This is actually against marriage and marriage is broken. Therefore, the secular authorities must force the woman or kill her. If they do not do this, the husband must think that his wife has been taken from him by robbers and killed, and seek another. We must suffer if someone's body is taken from him; why should we not suffer if a woman takes herself from her husband or is taken by others?

46. over and above these three causes, there is one more that causes man and woman to be separated, but so that both remain without marriage from now on, or

must reconcile again. This is when husband and wife do not get along over marital duty, but for the sake of other things. St. Paul speaks of this in 1 Cor. 7:10, 11: "To those who are in marriage, I do not say, but the Lord says, that the wife does not relieve the husband. But if she does discharge him, that she may remain without marriage, or be reconciled to him. In like manner, that the husband dismiss not the wife." Solomon also complains about such wives in Proverbs 5:4, 5, saying: "He has found a wife more bitter than death. In the same way, one also finds many a desert, wild, incompatible man.

Now, if one were of Christian strength and bore the other's wickedness or evil, that would be a fine blessed cross and a right way to heaven. For such a husband fulfills the office of the devil and cleanses the man who can recognize and bear it. But if he cannot, before he does evil, he had better divorce himself and remain without marriage all his life.) But that he would say that it is not his fault, but the fault of another, and would take another wife, that is not valid. For he is guilty of suffering evil, or of letting himself be taken from the cross by God alone, because the marriage obligation is not denied. The proverb applies here: He who wants to have fire must also suffer the smoke.

48 How then, if someone has a sick spouse who has become of no use to him for marital duty, may he not take another? Do not be afraid; but serve God in the sick person and wait for him; think that God has given you sanctuary in him in your house.

*Luther does not understand divorce here as the dissolution of the marriage bond, as seems to be evident from the foregoing, but only the annulment of the common cohabitation, the so-called separation of table and bed (separatio a thoro et mensa,), whereby the marriage legally continues and after removal of the cause (if, for example, the recalcitrant part wanted to get along again) also the common cohabitation has to resume. - However, it is also possible that here Luther recommends to the authorities a real dissolution of marriage to the non-Christians among their subjects, as was the case in a similar way with the Old Testament letter of divorce, whereby, however, the guilty party was to remain without marriage all his life (see p . 612, § 38 at the end, as well as p. 788, § 70). Red.

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so that you may acquire heaven. Blessed and blessed are you if you recognize such a gift and grace and serve your spouse for God's sake. But if you say, "Yes, I cannot keep myself," you are lying. If you will earnestly serve your sick husband and recognize that God has sent you and thank him, let him take care of you; he will surely give you grace, so that you may not bear more than you can. He is far too faithful to deprive you of your spouse with sickness, and not to take from you the will of the flesh, when you otherwise faithfully serve your sick one.

Part III.

How to conduct the marital life in a Christian and godly manner.

49 Thirdly, in order to speak about the conjugal life in a way that is useful for the salvation of the soul, let us now see how to conduct such an order in a Christian and godly way. But we want to keep silent and leave the conjugal duties, how they are to be fulfilled and how they are to be refused, as some preachers are impudent enough to stir up unwillingness in this matter. Some, however, add special times to it and exclude the holy nights and pregnant bodies. I leave it, since St. Paul, 1 Cor. 7, 9, has left it, saying: "It is better to be free than to burn"; item v. 2: "Let every man his wife, and every woman her husband, avoid fornication." Although Christian husbands and wives "should not let their bodies reign in the pestilence of evil desire," as the Gentiles do, as Paul writes to the Thessalonians, 1 Ep. 4:5, yet each one must examine himself, lest he put himself in danger of fornication or other sin by his abstinence, and not consider holy or work days or other bodily causes.

50 But of this we will speak most, that the marital estate hath so miserable a cry with every man. There are many pagan books that describe nothing but the vices of women and the unpleasantness of marital status, so that some have said that if wisdom itself were a woman, the

not yet free. Once, a Roman councilman was to encourage the young journeymen to take wives, for the city needed a lot of people for the sake of daily warfare, so he spoke among other words: "Dear journeymen, if we could live without wives, we would ever be relieved of a great displeasure; but since it is not possible to live without them, take wives 2c. Such speech was censured by some as not being done from art, and the journeymen were more deterred; but the others said: Because Metellus was a brave man, he would have spoken rightly; for an honest man should speak the truth without timidity and hypocrisy. So they decided that a woman is a necessary evil and no house without such an evil. Now these are blind pagans' words, who do not know that man and woman are God's creation, and blaspheme His work; just as if man and woman came along unawares. I also think that if women were to write books, they would also write such things about men. But what they have not written, they still judge with complaints and bawling, when they are with each other.

51. parents are still found every day, who forget their sickness and are now full of flour, like the mouse, who keep and provoke their children from the marital state to profanity and naughtiness: pretending the toil and evil days in the marital life; thus bringing their own children home to the devil, as we feign every day; creating good days in their bodies and hell in their souls. Therefore, since God had to suffer such blasphemy of His work from the Gentiles, He also gave them their reward, as Paul writes about, Rom. 1, 26. 27. and let them go into fornication, unclean rivers, until they henceforth defiled not wives, but boys and unreasonable animals. Again, the women also so themselves, and one another; and as they blasphemed God's work, he gave them a perverse mind, of which also the heathen books are full in the most unashamed manner.
52. so that we do not proceed blindly in this way, but walk in a Christian way, hold fast first of all that man and woman are God's workmanship; and keep your heart and mouth closed, and do not call his workmanship false, and do not call it false.

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evil, which he himself calls good. He knows better what is good and useful to you than you yourself, as he says, Genesis 2:18: "It is not good that the man should be alone; I will make him a helper beside him. There you see that he calls the woman good and a helper. But if you find it otherwise, it is certainly your fault that you do not understand or believe God's word and work. Behold, with this saying of God one shuts the mouth of all who complain and reproach about marriage.

(53) Therefore let the young fellows beware when they read the heathen books and hear the common lamentation, lest they draw poison. For the devil is not pleased with married life. That makes it God's work and good will. That is why he has cried out and written so much against it in the world, so that he deters people from the divine life and keeps them in the ropes of fornication and dumb sins; so that it seems to me that even Solomon, although he almost scolds wicked women, said against such blasphemers, Proverbs 18:22: "Whoever finds a wife finds something good and will draw pleasure from God." What is good and good pleasure? Let us see.

The world speaks of marriage: a short joy and long discontent. But let it speak what it will; what God creates and wants, that must be a mockery to it. What she also has for pleasure and joy apart from marriage, I respect, become aware of it best in conscience. It is a very different thing to be married and to know married life. He who is married and does not recognize married life can never live in it without unpleasure, trouble and sorrow; he must complain and blaspheme like the heathen and unreasonable blind men. But whoever recognizes it has pleasure, love and joy in it without interruption, as Solomon says that "whoever finds a wife finds something good" 2c. But they are the ones who recognize it, who firmly believe that God has instituted marriage Himself, has given man and woman together, has ordained to beget children and to maintain them. For they have God's word on it, that they are sure that He does not lie, Gen. 1, 31. Therefore they also

are certain that the state of himself is pleasing to him, with all his being, works, sufferings and what is inside. Now tell me, how can a heart have greater good, peace and pleasure than in God, if it is certain that its state, nature and work are pleasing to God?

(55) Behold, this is called finding a wife. Many have wives, but few find wives. Why? They are blind, unable to see that it is God's work and pleases God what they live and do with a woman. If they found that, no woman would be so ugly, so wicked, so naughty, so poor, so ill, that they would not find pleasure in her heart, so that they would always be able to impose God's work and creation and will on her. And because they see that it is pleasing to their dear God, they could have peace in suffering and joy in the midst of unpleasure, joy in the midst of tribulation, like the martyrs in suffering. We only lack to judge God's work according to our feelings and do not look at His will, but at our request. Therefore, we cannot recognize His works and must make evil for ourselves what is good, and see unwillingness where there is willingness. Nothing is so evil, even death itself, that it does not become sweet and bearable, if only I know and am certain that it pleases God. Immediately follows what Solomon says, Proverbs 18:22: "He will draw pleasure from God."

56. Now behold, when the wise whore, the natural reason, which the pagans followed because they wanted to be the wisest, looks at the conjugal life, she wrinkles her nose and says: Oh, should I cradle the child, wash the diapers, make the bed, smell the stench, watch the night, wait for his cry, heal his grind and pox, then take care of the wife, feed her and work; here care, there care, here do, there do, suffer this and suffer that, and what more unpleasantness and toil the married state teaches; ei, should I be so imprisoned? O wretched, poor man, have you taken a wife? Fie, fie of misery and unpleasure! It is better to remain free and live a quiet life without worry; I want to become a priest or a nun, and keep my children that way.

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But what does the Christian faith say to this? He opens his eyes and looks at all these small, unpleasant, despised works in the spirit and realizes that they are all adorned with divine good pleasure as with the most precious gold and precious stone, and says: Oh God, because I am sure that You created me as a man and begot the child from my womb, I also know that it is most pleasing to You, and I confess to You that I am not worthy that I should weigh the child, nor wash its swaddling clothes, nor wait on its or its mother. How did I come to be worthy without merit, that I became certain to serve your creature and your dearest will? Oh how gladly will I do this, even if it were even less and more despised. Now neither frost nor heat, neither toil nor labor, shall grieve me, for I am sure that it is well pleasing to thee.

(58) So should a woman think in her works, when she nurses, cradles, bathes and does other works with the child, and when she otherwise works and helps her husband and is obedient; they are all vain golden, noble works. In the same way, a woman should be comforted and strengthened in her children's needs; she should not deal with St. Margaret's legends and other foolish women's works, but should say: Remember, dear Greta, that you are a woman, and that this work is pleasing to God in you. Take comfort in his will and let him have his right over you; give the child and do it with all your might; if you die over it, go away, good for you, because you are actually dying in the noble work and obedience of God. Yes, if you were not a woman, you should now wish for the sake of this work alone that you were a woman, and suffer and die so deliciously in God's work and will. For here is God's word, which thus created you, planted such need in you. Tell me, is this not also, as Solomon said, drawing pleasure from God, even in the midst of such distress?

59 Now tell me, if a man went and washed the swaddling clothes or did any other contemptible work on a child, and everyone mocked him and thought him a muzzler and a woman's man; if he did it in