December 10, 1539.
1. grace of God through our Lord Christ before. Sublime, highborn, gracious prince and lord. After E. F. G. has informed us through D. Martin Bucer of some protracted troubles of your conscience and of a concern with the submission of a writing or instruction, which E. F. G. has given him; although it is too difficult for us to answer in such a hurry, we have not wanted to let Bucer travel without a writing and an answer.
First of all, we are heartily pleased and thank God, the Father of all grace, goodness and mercy, that He has helped E. F. G. from the dangerous illness, and we pray that He will strengthen and preserve E. F. G. in body and soul for His praise. For as E. F. G. can see, the poor, miserable Christian church is small and forsaken and in truth needs pious lords and rulers; as we do not doubt, God will
some are preserved, although all kinds of challenges are encountered.
(3) And to the question of which D. Bucer spoke to us, first of all this is our concern: The F. G. themselves know and understand what a great difference it is to make a general law, or in one case, for important reasons and yet according to divine promise, to use a dispensation; for against God no dispensation is valid either. Now we do not know how to advise that one make a public introduction and thus a law that males are permitted to have more than one wife. If one were to put something of this into print, the F. F. G. can be sure that such would be considered a general law, from which many great burdens and annoyances would follow. For this reason, we do not intend to do this in any way; and we ask that you consider for yourself how difficult it would be to have such a person.
If he were to be accused of having introduced this law into the German nation, he would cause eternal unrest in all marriages.
4 But that it may be said against it: What is right in the sight of God is to be admitted by all means, that has its measure. If it is commanded by God or a necessary thing, it is true; but if it is not commanded and not necessary, one should also consider other circumstances. As of this question: God has ordained marriage to be the sole companionship of two while they both live, and no more. This is what the saying means: "There shall be two of them in one flesh." And this is kept at first; but afterwards Lamech introduced the example of having more wives together, which is reported of him in the Scriptures as an introduction against the first rule. After that it became common among the unbelievers until Abraham and his descendants took more wives. And it is true that afterwards this was left out in the Law of Moses, as the text says, Deut. 21,15: Si habuerit homo duas uxores etc.. (If a man has two wives etc.) But because it is according to the first beginning and creation that a man should have no more than one wife, such a law is praiseworthy and thus accepted in the church; and no other law is to be made or established against it. For Christ repeats this saying: Et erunt duo in carne una (And they shall be two in one flesh), Matt. 19:5, and reminds us how marriage was before human weakness and still is. But that in one case a dispensation might be made, as if some, caught in a foreign nation, had freed themselves there, and, having again become single, brought their wives with them; item, if protracted infirmity were the cause, as if a woman were a leper; if in such cases the man still took a wife, with the counsel of his pastor, not to establish a law, but to counsel his need: this we would not condemn.
Because it is another thing to introduce a law and another thing to use a dispensation, we humbly request that E. F. G. consider: first, that in all ways it should be prevented that the matter is not brought into the world publicly as a
On the other hand, since it is not intended to be a law, but only a dispensation, E. F. G. also wants to consider the annoyance, namely, that the enemies of the gospel would cry out that we are like the Anabaptists, who at the same time took many wives; item, the Protestants also sought and approved such freedom, namely, to tear up marriage and take wives as much as they wanted, according to their liking, as it is held in Turkey. What princes do is much more widespread than what private individuals do. Item, if other private persons hear the example of the lord, then they also want to have allowed them such; as one sees how easily a thing tears. Item E. F. G. have a wild nobility, many of whom, as in all countries, are hostile to the gospel because of the great enjoyment they have had from the cathedrals; so we ourselves know that very unfriendly speeches are heard from some great nobles; how such nobles and countryside would behave against E. F. G. in this matter, if a public introduction were made, is easy to consider. Item, E. F. G. have by God's grace a very praiseworthy name, even with foreign kings and potentates, and are therefore feared, with whom this would also make a diminution.
Because so much trouble has come together, we humbly request that the F. F. G. consider this matter carefully. But it is also true that we ask and admonish F. F. G. in all ways to avoid fornication and adultery. In truth, we have had great distress about this for a long time, because we have heard that F. F. G. is thus burdened with such unwillingness, from which God's punishment and great danger might follow. And pray, let us not consider such conduct outside of marriage as a minor sin, as the world throws to the winds and despises it. But God has often punished fornication horribly, for the cause of the Flood is that the rulers committed adultery; item David's punishment is a serious example, and Paul often says: "God will not be mocked, adulterers and fornicators will not enter the kingdom.
752 ss, 262-264. K. To Landgrave Philip of Hesse because of his bigamy. W. x, 891-893. 753
For faith must be followed by obedience, so that one does not act contrary to conscience and God's command, 1 John 3:21: "If our conscience does not condemn us, we may cheerfully call upon God"; and Romans 8:13: "If we kill carnal desires by the Spirit, we shall live; but if we continue after the flesh - that is, contrary to conscience - we shall die."
This is why we tell you that God does not want to joke with such sins, as perhaps some have such a pagan fantasy. We were also glad to hear that F.G. complained so seriously about it and had pain and remorse because of such sin.
8 Thus on E. F. G. lie such great heavy things, affecting the whole world. Such great heavy things, affecting the whole world; moreover, that E. F. G. are of a subtle and not strong complexion (body condition) and do not sleep much, that E. F. G. should take care of the body in this, as many others have to do. And one reads about Prince Scanderbeg, who did many laudable deeds against both Turkish emperors, against Amurat and Mahomet, and who protected and preserved Greece as long as he ruled. He is said to have exhorted his warriors in particular to chastity and to have said that no thing so takes away the courage of joyful men as unchastity. Item, if E. F. G. still had a wife and did not want to resist the evil habit and inclination with seriousness, then E. F. G. would not be helped.
(9) In such an outward course, man must also keep his limbs in check himself, as Paul says: "Use your limbs, that they may be weapons of righteousness. Therefore, E. F. G., in consideration of all these causes, the aversion, the other worries and work, and the weakness of the body, may he consider this matter well; may he also consider that God will give E. F. G. beautiful young ladies. F. G. beautiful young mistresses and ladies with this husband, and have in mind with her, as many others must have patience in their married state, to prevent trouble. For that we should provoke or drive E. F. G. to an arduous introduction is not our opinion at all; for the countryside and other
would want to challenge us on that account, which would be unbearable to us, because we have the command from God's Word to direct marriage and all human affairs to the first and divine appointment and to keep to it as much as possible, and also to avert all aversions in males. Otherwise, it is now the way of the world, that one likes to lay all the blame on the preachers, if something difficult happens, and human hearts in high and low persons are inconvenient and all kinds of things are to be taken care of.
(10) If, however, F. G. does not desist from immoral living, because you say that this is impossible for you, we would like you to be in a better position before God and to live with a good conscience for the sake of F. G.'s blessedness and for the sake of the country and its people. If, however, E. F. G. finally decides to keep another wife, we will consider how this is to be kept secretly, as said above about the dispensation, namely that only E. F. G. and the same person are to be married. F. G. and the same person with some trusted persons would know about E. F. G.'s mind and conscience under the seal of confessional secrecy. From this, then, no special contradictions and aversions follow; for it is not unusual for princes to keep concubines; and although not all the people would know how the matter stands, sensible people will know how to remember for themselves and will have more pleasure in such a confiscated being than in adultery and other lewd, wild beings. So also other people's speech is not to be respected, if the conscience stands right. Only in this way and to this extent do we consider it right.
(11) For what is permitted of the marriage state in the Law of Moses is not withdrawn or forbidden in the Gospel, which does not change the rule in the outward life, but brings eternal righteousness and life, and sows a right obedience to God and wants to restore the corrupt nature. Thus, we have not only our testimony in case of need, but also our remembrances, which we ask E. F. G. as a praiseworthy, Christian, wise prince to consider. We also ask God to guide and rule E. F. G. for His praise and for E. F. G.'s bliss.
12 We consider that the Emperor considers adultery to be a minor sin, because it is very much to be feared that he has the Papal, Cardinal, Spanish, Saracen faith, would not respect such a request by E. F. G. and would not keep E. F. G. from his advantage, as we have heard that he is an unfaithful man and has forgotten the German way. F. G. further to his advantage; as we hear that he is an unfaithful, false man and has forgotten German ways. Thus, E. F. G., seeing that he is not serious about any Christian need, also leaves the Turk unchallenged.
The latter practiced all kinds of mutinies in Germany in order to increase the Burgundian power. Therefore, it is to be wished that pious German princes do not have to deal with his unfaithful practices. God preserve E. F. G. at all times, and E. F. G. we are to serve. F. G. we are willing to serve. Date Wittenberg, Wednesday after Nicolai 1539.
E. F. G.
willing and submissive servant Martin Luther. Philip Melanchthon. Martin Bucer.
See also II. part, 1. B. Mos., 30. cap., § 2-16, as well as § 28-12, of Jacob's polygamy.