To D. Wenceslaus Link. July 14, 1528.
Grace and peace in Christ Jesus. First of all, tell the Abbot on our behalf our thanks for the gift of the lemons; I am not writing to him myself because I am too busy with other writings. I am glad that the visitation has been introduced among you and the Margrave; may Christ promote and bless it with His Spirit. You will probably already know that Urbanus Regius has also returned repentant and is now fighting fiercely with us against our opponents, the Sacramentarians. And what if the margrave summoned him? perhaps he would not unwillingly
I would not dare to promise anything concerning Amsdorf, since he is necessary for many reasons in the place where he is now.
(2) Concerning the question whether secular authorities have the power to punish false prophets and teachers with death, I am ill-inclined and difficult to advise in this matter, which involves neck or blood judgments, even though the punishment is well deserved. To this I am frightened and drawn back by this example, which we now see in the Papists and before the time of Christ in the Jews; with whom, since killing false prophets was the law according to
1534 v" p. 347-349. iii. 6. from the father-our esp. 1. request. W. X, 1788-1792. 1535
God's command, Deut. 13 and 18 (as in the papacy heretics, according to their spiritless law), in time the abominable abuse grew out of the fact that only the holy prophets and other innocent people were executed by virtue of this law, on which the godless rulers based themselves and took cause from it to revile and condemn for false prophets and heretics whom they only wanted.
(3) Likewise, I fear, such abuses would also break down forcibly among our people, if secular authorities, who do not fear God, had a single example before them that it was right and just to kill heretics or seducers; as we already see before our eyes that the papists innocently shed blood out of abuse of this law, and yet must be called guilty.
4 For this reason, we do not want to and cannot allow the authorities to have the power to punish false teachers and heretics with death; it is enough to expel them from the country. But if the rulers who come after us also abuse this punishment, what can we do about it? But they do not sin as much as if they kill; moreover, they harm no one but themselves.
(5) Of the mad and insane, item, of all fools and others deprived of reason, I hold that they are afflicted or possessed by the devil; not that they are therefore lost or damned, but that the wretched Satan thus tempts and afflicts men in various ways, some more severely, some more easily, some shorter, some longer.
For the fact that physicians attribute these and other accidents and infirmities to natural causes, and sometimes alleviate them with medicines, is because they do not understand that the devil's power and authority is so great. Christ says in clear, plain words about the woman who was crooked and could not look up, Luc. 13, that she had a spirit of sickness for eighteen years and was bound by Satan. And Peter, Apost. 10, 38, testifies that all those whom Jesus of Nazareth healed were overcome by the devil.
(7) I am therefore moved by these and similar testimonies of Scripture, that I should
must understand that even the mute, the deaf, the crippled etc. are plagued with such misery and misfortune by Satan's malice; also cannot doubt that pestilence, fever, and other serious plagues and diseases are the devil's work and business, which also arouse storms and tempests, set cities, forests etc. on fire, also cause both grain and fruit to perish in the field.
8. summa, there are evil angels; what wonder is it then that they are the beginners and founders of all misery and misfortune, and also cause and bring about everything that is dangerous, harmful and ruinous to the human race, if God decrees such to them; although many of such damages and accidents can be healed by herbs and other natural remedies through God's gracious will and mercy, which He bears towards us humans. See what Job had to endure and suffer from Satan. A physician would say that everything would happen naturally and that all that happened to Job could be cured by human help.
(9) Therefore I consider that the senseless, of whom you write, will be so challenged by Satan for a time. For, shall not the devil be able to cause men to be deprived of their senses, who fills their hearts with fornication, murder, robbery, theft, and all evil will? Summa, he is closer to us than any man can think of; indeed, he is closest to the holy of holies, so that he even beats the apostle Paul with his fists, 2 Cor. 12:7, and leads Christ the Lord wherever he wants, Matt. 4.
(10) To your third question, how to comfort those who are challenged in faith and hope and are driven to disbelief and despair by the law and the wrath of God, this is my advice: First, that they should beware of all loneliness, but always keep company with people, have fellowship with them, speak of the psalms and comforting sayings of the Scriptures [which are written for our learning, so that we may have hope through patience and the comfort of the Scriptures. Rom. 15:4]. After this, though it be very hard to do, and yet the very best of remedies, let them be sure without any doubt that such
1536 v6 3, 349.3so. Proceedings etc. against d. Rotteng.; of madmen etc. W. x, 1792-1795. 15Z?
They must try with all their strength and overcoming to turn their hearts and thoughts to something else and to let the sour spirit have its sad thoughts. Therefore, they must try with all their strength and overcoming to turn their heart and thoughts to something else and let the sour spirit have its sad thoughts itself.
For whoever persists in this or wants to fight with them until he overcomes them or expects their end, does not do otherwise than to stir them up and strengthen them until he is lost and no more advice or help is possible, as I have experienced with some.) The best thing is, if they fall in, let them fall out again, and do not think or argue for long. Whoever does not do this can neither be advised nor helped.
(12) But you will find how difficult and sour it is to do this. For since these thoughts are about God and eternal bliss, nature is most reluctant to abandon them or to despise them, because it first becomes certain of the matter; but it does not know that such certainty and overcoming is impossible, namely by hanging on to them and arguing with them. For certainty and overcoming them is sought through human thoughts and counsel, which Satan knows well, which is why he also forms such thoughts so violently in the heart, indeed, makes them so necessary that no one leaves them or turns away from them, but only wants to see and grasp their end. Then man is overcome and Satan retains the upper hand.
(13) But so that those who are thus challenged may more easily become accustomed to turn away from it, they should be earnestly urged and persuaded to listen to some saying of a pious man as to the voice of God from heaven itself. Thus I too was often comforted by the one word of Doctor Pomeranus, which he once spoke to me: You should not despise distant consolation; which I did not accept otherwise than if God Himself spoke it to me from heaven. Then one understands what it says (Ps. 119, 50.): "Your word is my comfort in my misery, for it restores me."
14 Christ, our dear Lord, suffered this severe challenge when he said to Satan, Matth. 4, 7.
Lord, do not tempt." By which word he overcame the devil, and left the same word to us to overcome him by it. For truly such thoughts are nothing else than God's temptations (for he who gives way to them tempts God); although those who are afflicted with them do not mean or believe such things, indeed, they consider them to be entirely heavenly thoughts and highly necessary for salvation. But they set themselves against God, whom no one deserves to despise; so the heart must not say to him: you are not God; or: I do not want you as God. And yet, the one who is challenged must say this in order to have other thoughts about God. This happens when he believes the word of the one who comforts and brings him back and surrenders to him completely. I say this in many words, but not enough; for I know, have experienced, and have tried what the devil is able to do with this challenge.
(15) Finally, let those who are afflicted strive against it with their own prayers, believing that they will be helped, as they will truly and certainly be helped if they believe otherwise. Moreover, they do not struggle and suffer alone, but we all stand by them with our prayers and help them bear their burden, which is also ours, because we are members of one body.
16 Further, if Satan does not soon cease to challenge them, comfort them that they should have patience in their suffering and know that whom Satan cannot soon catch by force or cunning, he will tire by stopping without ceasing; so it will be necessary for them to stand firm and endure, as the prophet, Ps. 129:2, sings: "They have often pressed me, but they have not overpowered me. And such a struggle and perseverance is a lovely spectacle to God and the angels, which comes to a salutary and blessed end, amen.
The third part of my booklet can now be published; it needs no further preface from me than the one already made; but you may add one more. However, the section on the confession of the ears was omitted, which I now enclose on the enclosed sheet, so that you may read it, if you wish otherwise.
may still indent. I do not send any more, because it was already too long and too many other things were interfering with the writing. Be well in the Lord and pray for me.
18 I know nothing new from here, except that Nicolaus von Minkwitz with a collected army attacked Fürstenwalde, which city is the episcopal see of the bishop, who is called Alebus; for what cause or occasion, I do not know. But I do not like it at all, even if it happened without fire and bloodshed; he is said to have only robbed it. This bishop is said to be detested by everyone in the whole Mark, with the exception of the one old margrave. -The people of Hamburg have accepted the gospel after the Braunschweig and now also call Pomeranus; Goslar does likewise, and the same hope is held by Lübeck. For here, too, many citizens have joined him.
favorable, and the Senate subsides in its raging and no longer shows such fierce resistance as before.
19 Doctor Pack, who - as I assume - is a voluntary prisoner of the landgrave, was previously accused of having falsely invented this princely alliance, but now, it is said, he has let himself be heard and has promised to brilliantly clear himself of this accusation and to justify himself. May Christ, our Lord, graciously grant that such a cunning trick may fall on the head of that farmer whom I believe to be the author, that is, of our worst enemy, whom you know very well, amen. For there are strange secrets in this alliance, but let them be: there is nothing so finely spun, it comes to the light of the suns. Once again, be well with your vine and grapes. July 14, 1528.
Martin Luther.
Here you can also read:
IX. Theil, VII. Pred. Wider die Rottengeister, und wie sich weltliche Obrigkeit halten soll.
XII. Theil, XXIX. 21 Sermons; 4th Sermon.
XIV part, Preface to Menius' booklet, how every Christian should hold himself against all kinds of doctrine.
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, establish and dismiss teachers: Reason and cause apart from Scripture.
First of all, it is necessary to know where and who the Christian "congregation is, lest, as the unbelievers have always been accustomed to do, under the name of the Christian congregation, people engage in human dealings. But the Christian congregation should certainly be recognized where the truthful gospel is preached. For just as one can see in the army
The Lord and His army are in the field, so it is also clear from the gospel where Christ and His army are. We have certain promises of God, Isa. 55, 10. 11.: "My word - says God - that goes out of my mouth, shall not return to me empty; but as the rain from heaven, so shall it come to me.
mel falls upon the earth and makes it fruitful; so shall my word also accomplish all things, that I send it forth."
(2) Therefore we are sure that it is impossible that there should not be Christians where the gospel is, however few they may be, and however sinful and infirm they may be; just as it is impossible that there should be Christians and not vain heathen, where the gospel is not, and the doctrines of men rule, however many they may be, and however holy and fine they may walk. From this it follows irrefutably that the bishops, monasteries, convents, and what is of the people have long since been neither Christians nor a Christian community, even though they alone have raised such a name before all. For whoever recognizes the gospel sees, hears and grasps how they still today stand on their human doctrines and have driven the gospel completely away from them and still do so. Therefore, what such people do and pretend to do must be regarded as a pagan and worldly thing.
On the other hand, in such a business, namely to judge doctrine, to appoint and remove teachers or pastors, one must not turn at all to human law, right, old tradition, custom, habit, God be it set by pope or emperor, by princes or bishops, it has kept half or the whole world thus, it has granted one or a thousand years. For the soul of man is an eternal thing, above all that is temporal; therefore it must be governed and governed only with eternal words. For it is disgraceful to rule the conscience before God with the law of men and a long habit. Therefore, one must act according to the Scriptures and God's Word. For the Word of God and the teachings of men, if they want to govern the soul, can never fail to conflict with each other. We want to prove this clearly in this present trade, namely thus:
4 Man's word and doctrine have set and decreed that doctrine should be left to the bishops and scholars and the councils to judge; what they decide, all the world should take for law and article of faith, as their daily boasting about the pope's spiritual law sufficiently demonstrates.
points. For one hears almost nothing from them but such fame that with them stands the power and right to judge what is Christian or heretical, and the common Christian man should wait for their judgment and abide by it. Behold, this fame, so that they have driven in all the world, and their highest hoard and defiance is how insolently and foolishly they storm against God's law and word.
(5) For Christ equates the contradiction, takes away from the bishops, scholars and councils both the right and the authority to judge the doctrine, and gives it to everyone and to all Christians in general, saying, John 10:4: "My sheep know my voice"; item, v. 5: "My sheep do not follow the strangers, but flee from them, for they do not know the voice of the strangers"; item, v. 8: "How many of them have come, these are the strangers. 5: "My sheep do not follow strangers, but flee from them; for they do not know the voice of strangers"; item, v. 8: "As many as came, they are thieves and murderers; but the sheep heard them not."
Here you see clearly which is the right to judge the doctrine. Bishops, pope, scholars and everyone has power to teach; but the sheep shall judge whether they teach Christ's voice or the voice of strangers. Dear, what may the water bladders say here against: the conciliation, conciliation; ei, one must hear the scholars, the bishops, the crowd, one must look at the old custom and habit! Do you think that God's word should give way to your old custom, habit, bishops? Nevermore. Therefore, we let bishops and concilia decide and set what they want; but where we have God's word before us, it shall be with us and not with them, whether it be right or wrong, and they shall yield to us and obey our word.
(7) Here you see, I think, clearly enough what is to be trusted to those who act with the word of men over souls. Who does not see here that all bishops, monasteries, convents, high schools rage with all their body against this bright word of Christ, that they impudently take the judgment of doctrine from the sheep and appropriate it to themselves by their own propositions and iniquities? Therefore they are certainly to be considered murderers and thieves, wolves and apostate Christians, as those who have publicly overcome here, that they not only deny God's word, but also oppose it.
and act as befits the Antichrist and his kingdom, according to the prophecy of St. Paul, 2 Thess. 2, 3. 4.
Again Christ says, Matth. 7, 15: "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves. Behold, here Christ does not give judgment to the prophets and teachers, but to the disciples and sheep. For how could one beware of the false prophets here, if one should not take their teaching into consideration, judge and pass judgment? So there can never be a false prophet among the listeners, but only among the teachers. Therefore, all teachers should and must be subject to the judgment of the audience with their teaching.
9. item, the third saying is St. Paul, 1 Thess. 5, 21: "Test everything; what is good, keep." See, here he does not want to keep any doctrine or statute, unless it is tested by the congregation that hears it and is found to be good. For this testing does not concern the teachers, but the teachers must first say what is to be tested. So also here the judgment is taken from the teachers and given to the disciples among the Christians; that it is altogether a different thing among the Christians than with the world. In the world the lords command what they will, and the subjects receive it. But among you, saith Christ, it shall not be so: but among Christians every man is judge of another, and subject also to another. Although the spiritual tyrants have made a worldly authority out of Christendom.
The fourth saying is again Christ's, Matth. 24, 4. 5.: "Take heed that no man deceive you: for many shall come in my name, saying, I am Christ; and shall deceive many. Summa, what is the need for more sayings? All the warnings that St. Paul gives, Rom. 16, 13. 18. 1 Cor. 10, 14. Gal. 3. 4. 5. Col. 2, 8. and everywhere else; item, all the sayings of the prophets, when they teach to avoid the doctrine of men, do nothing else than to take the right and power to judge all doctrine from the teachers, and with serious command, at the loss of the soul, to keep the faith.
Thus they not only have the right and power to judge everything that is preached, but they are guilty of judging by the displeasure of God's majesty. That we may see by this how the tyrants have dealt so unchristianly with us, since they have taken such a right and commandment from us and given it to themselves; so that they alone have richly deserved to be driven out of Christendom and chased away as the wolves, thieves and murderers who rule and teach over us contrary to God's word and will.
(11) We conclude, therefore, that where there is a Christian congregation which has the gospel, it not only has right and power, but is guilty, for the salvation of the soul, according to its duty, which it did to Christ in baptism, to avoid, to flee, to depose, to withdraw from the authority which the present bishops, abbots, monasteries, convents, and the like of them practice; because it is publicly seen that they teach and rule against God and his word. So that this is certain and strong enough for the first, and one should rely on the fact that it is a divine right and necessary for the souls' salvation to reject or avoid such bishops, abbots, monasteries, and what is of the regiment.
Secondly, since the Christian community should not and cannot exist without God's Word, it follows strongly enough from the foregoing that they must nevertheless have teachers and preachers who practice the Word. And since in these damned last days bishops and the false spiritual regime are not such teachers, nor do they want to be, nor do they want to give or suffer, and since God cannot be tempted to send new preachers from heaven, we must keep to the Scriptures and call and appoint among ourselves those whom we find capable of doing so and whom God has enlightened with understanding and adorned with gifts for this purpose.
13. for no one can deny that every Christian has the Word of God and is taught by God and anointed as a priest; as Christ says, Jn. 6:45: "They will all be taught by God." And Ps. 45, 8.: "God has anointed you with the oil of gladness in the sight of all your fellows." These fellows are the Christians, Christ's brothers, who are consecrated priests with Him; as also Peter
1 Peter 2:9: "Ye are the royal priesthood, to preach the virtues of him that hath called you unto his marvelous light."
14. if they have God's word and are anointed by him, they are also obliged to confess, teach and spread it; as Paul says, 2 Cor. 4:13: "We also have the same spirit of faith, therefore we also speak"; as the prophet says, Ps. 116:10: "I have believed, therefore I speak"; and Psalm 51:15. he says of all Christians, "I will teach the wicked thy ways, and that sinners turn unto thee"; so that here again it is certain that a Christian not only has right and power to teach the word of God, but is guilty of doing the same at the loss of his soul and God's disgrace.
15 Thus you say: Yes, how? if he is not called to it, then he must not preach, as you yourself have often taught? Answer: Here you shall place the Christian in two places. First, if he is in a place where there are no Christians, he needs no other profession than that he is a Christian, inwardly called and anointed by God; then he is obliged to preach and teach the gospel to the erring pagans or unbelievers out of the duty of brotherly love, even if no man calls him to do so. Thus did St. Stephen, Apost. 6, 7, who was not commanded by the apostles to preach, yet he preached and did great signs among the people; item, likewise did Philip the deacon, Stephen's companion, Apost. 8, 5, who was also not commanded to preach; item so did Apollo, Acts 18, 25. 26. 18, 25. 26. For in such a case a Christian, out of brotherly love, sees the need of the poor corrupt souls and does not wait whether he is given a command or a letter by princes or bishops; for need breaks all laws and has no law; so love is obliged to help where there is no one else to help or who should help.
16 But if he be in the place of Christians, who have equal power and right with him, he shall not exalt himself, but be called and drawn forth to preach and teach in the stead and command of others. Yes, a
Christ has so much power that he may and should appear and teach even in the midst of the Christians, without being called by men, where he sees that the teacher is lacking there: so, however, that it may be done in a moral and disciplined manner. This was clearly described by St. Paul, 1 Cor. 14:30, where he says: "If anything be revealed to him that sitteth, let the first hold his peace." See what St. Paul does here; he calls him to be silent and to step down in the midst of the Christians who is teaching, and he to appear who is listening, even without being called; all this because necessity has no commandment.
(17) So then St. Paul, when it is necessary in the midst of the Christians, calls each one to appear without being called, and calls him by the word of God, and calls the other to step down, and sets him apart by virtue of these words; how much more is it right for a whole church to call one to such an office when it is necessary, as it is at all times and especially now. For in the same place St. Paul gives power to every Christian to teach among Christians when it is necessary, saying, 1 Cor. 14:31: "Ye may prophesy one after another, that they may all learn, and that they may all be admonished"; item, vv. 39, 40: "Ye shall use yourselves to prophesy, and forbear not to speak with tongues: but let all things be done properly and honestly." Let not this saying be to thee an uncertain ground, which so superfluously gives power to the Christian church to preach, to have preached, and to call; especially where it is necessary, he himself calls every one without man's calling in particular, that we may have no doubt that the church which hath the gospel may and ought to choose and call among themselves him that teacheth the word in their stead.
18 But if you say, "Did St. Paul command Timothy and Titus to ordain priests? 14:23 that Paul and Barnabas ordained priests among the churches. Therefore, the church cannot appoint anyone, nor can anyone distinguish himself to preach among the Christians, but one must have the permission and command of the bishops, elders or other prelates who sit in the apostles' place. Answer: If our bishops and elders etc. to
If they were sitting in the place of the apostles, as they boast, it would be an opinion that they should be allowed to do what Titus, Timothy, Paul and Barnabas did with priests etc. But since they sit in the place of Titus, and are wolves that will not teach the gospel, nor suffer, the preaching and pastoral care of Christians concerns them as much as the Turk and the Jew. They should drive donkeys and lead dogs.
19 Moreover, though they were righteous bishops, desiring to have the gospel, and to set up righteous preachers, yet they could not, and ought not, to do it without the will of the church, choosing and appointing them; except where necessity compelled it, lest souls should perish for want of the divine word. For in such cases of need, you have heard that not only may any man procure a preacher, whether by petition or by the authority of the world, but he himself must also run, appear and teach, if he can. For need is need and has no measure; just as every man should run and do when there is fire in the city, and not wait until he is asked.
20 Otherwise, where there is no such need, and there are those who have right and power and grace to teach, no bishop shall appoint anyone without the election, will, and calling of the congregation; but he shall confirm the one elected and called by the congregation. If he does not, he is nevertheless confirmed by the congregation's appointment. For neither Titus, nor Timothy, nor Paul ever appointed a priest without the election and calling of the church. This is clearly proven by the fact that he says, Titus 1:7 and 1 Timothy 3:2: "A bishop or priest should be blameless"; item: "The deacons should be tested first". Now Titus will not have known which ones were blameless; but such a rumor must come from the congregation, which must indicate such a one. Item, we read Apost. 6, 3. 6. that even the apostles themselves were not allowed to appoint persons as deacons without the knowledge and will of the congregation; but the congregation chose and appointed the seven deacons, and the apostles confirmed them.
If the apostles were not allowed to appoint such an office, which was only to be dispensed over temporal food, by their own authority, how could they have been so bold as to have imposed the highest office of preaching on someone by their own authority, without the knowledge, will and calling of the congregation?
(21) But since in our time there is a need and there is no bishop to provide evangelical preachers, the example of Titus and Timothy does not apply here; but one must call from the congregation, God granting that he may or may not be confirmed by Titus. For in the same way those whom Titus supplied would have done or should have done, if Titus had not wanted to confirm him, or if there had been no one else to appoint preachers. Therefore this time is not at all like the times of Titus, when the apostles ruled and wanted to have true priests; but now our tyrants want to have vain wolves and thieves.
(22) And what do the raging tyrants condemn us in such choosing and calling? They themselves do so and must do so. No pope or bishop is ever appointed among them by any authority, but is chosen and appointed by the chapter, then confirmed by others; bishops by the pope as by their superior; but he, the pope himself, by the Cardinal of Ostia as by his subject. And even if one of them is not confirmed, he is still bishop and pope. So now I ask the dear tyrants: If their congregation elects and appoints bishops, and a pope is a pope by election alone, without any other authority confirming him, why should not a Christian congregation also make a preacher by their appointment alone? since they hold bishop and pope higher than the office of preacher. Who gave them such a right and took it away from us? Especially because our calling has the Scriptures for itself, but their calling is a mere human act without Scripture, so that they rob us of our right. They are tyrants and knaves, who deal with us as the devil's apostles should.
23 Therefore it has also remained that in some places secular authorities, as town councils and princes, have appointed and paid them preachers themselves in their cities.
and castles, which they wanted, without any permission and order of the bishops and popes, and no one interfered with them. Although they have not, I fear, done it out of Christian right understanding; but that the spiritual tyrants have despised the office of preaching and held it in low esteem, and far apart from the spiritual government; when it is the highest office of all, to which all others cling and follow. Again, where there is no preaching office, none follows. For John, Cap. 4, 2, says that Christ did not baptize, but only preached. And Paul, 1 Cor. 1, 17, boasted that he was not sent to baptize, but to preach.
24. therefore to whomsoever the ministry of preaching is laid up, to him is the highest ministry laid up in
The same may baptize, celebrate mass, and take all pastoral care; or if he does not wish to do so, he may remain alone in preaching and leave baptism and other ministries to others. As Christ did, and Paul, and all the apostles, Acts 6. By this it is evident that our present bishops and clergy are idols and not bishops, for they leave the highest office of the Word, which should be theirs, to the very lowest, that is, to chaplains and monks, terminaries (mendicants); and also the lesser offices, as baptizing and other pastoral care; but they confirm and consecrate bells, altars, and churches, which are neither Christian nor episcopal works, invented by themselves. They are perverse, deluded larvae and right child bishops.
You can also read about this in:
III. part, 2. B. Mos., 3. cap., § 4-15, from the profession to the teaching office.
IX. Theil, Appendix; 3. sermon on 1 Joh. 5, 4. 5. of the glorious mandate of Christ.
XI. Theil, Pred. am Tage Andreä.
XII. Theil, IV. 2 sermons; 2. sermon, from Paul's profession to the apostleship.
- XXIX. 21 Sermons; 19th Sermon on the Profession of Peter, Andrew, Jacob and John, on Matth. 4.