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" etc. And of this is mentioned in other writings and recently in the worthy
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
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.
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 etc., 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 etc.
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" etc. This is what God says, Ps. 50, 21: "You do this and I keep silent, thinking that I will be like you" etc. 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 etc. 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.
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 etc., 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 etc.
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 etc. 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 etc.
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 etc. 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
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 etc.
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 etc. 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 etc., 1 Petr. 2, etc.). (Be subject to all human order etc.), 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 etc. 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 etc. 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 etc., 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 etc. 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 etc., 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,
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. etc.
(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.
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" etc.
(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.