Of some particular disputes and sects.
A. Of the discord that arose at Particles in Mines between the evangelical preacher Dominicas Beier and some others over the matter of the Law.
122. historical narrative of this dispute.
The following four pieces belong together. This document is found in the Wittenberg edition (1569), Vol. IX, p. 198; in the Jena edition (1585), Vol. II, p. 438; in the Altenburg edition, Vol. II, p. 787 and in the Leipzig edition, Vol. XIX, p. 356. XIX, p. 356. in the Wittenberg it has the superscription: "Sendbrieue Errn Wolffen von Salhausen an D. Wart. Luther." In the Jenaer: "Sendbrief Ern.
Wolffen von Salhausen an Doctor Martin Luther, etlicher jrrungen halben, zwischen zweien Predigern, vber der Lere von guten Wercken erhaben." Both editions see it as a letter of Wolffen von Saalhausen to Luther, because both have letter form and above No. 123 the superscription: "Ein ander Schrifft Ern Wolffen von Salhausen an D. Mart. Luth." However, Walch has already noted that it is a preliminary report of the thoughts of Luther and his colleagues (No. 125). We have left Walch's title despite the epistolary form of address at the beginning, because the "wie folgt" (ist entschieden worden) at the end shows that it is the introduction to the aforementioned concern, which immediately follows in the above editions. - We had written the above before we thought of consulting the Erlanger Briefwechsel. In the same, we find, Vol. IV, p. 367 ff., that in the original, No. 123 is in first place, our writing is in second place, the Be-
2180 Erl. Briefw. IV, 369 f. 368; section 6: Special disputes. No. 122 f. W. XVII, 2635-2637. 2181
No. 128, in third place, and Luther's letter, No. 124, in fourth place. The original edition has the title: "Eyn sendbriff Er Wolffen von Salhausen an Doctor Martinus. Vnd antwort Marti. Luther. Wittemberg 1524." 3 leaves in 4. Printed by Nie. Schirlentz in Wittenberg. The following year, another edition appeared in the same Osficin, the title of which has the addition: "Item eyn Vertrag zwisschen Dominico Beyer vnd M. Martins Becker. Vuittemberg 1525." 4 leaves in 4. According to this latter edition, the Erlanger Briefwechsel, vol. IV, p. 369 has printed our writing. 'We have followed the same.
To the reader. 1)
2) He taught Dominicus Beier, preacher at Tetzschen, that all people who are not led and guided by the Spirit of God to keep the law cheerfully and joyfully in faith, must remain under the constraint of the law and lead an honorable life, even better than the Carthusians, until God gives them the faith to recognize themselves. This is what God wants us to do, to watch and wait when the Lord comes, not in our own will, but in the law of God given to the wicked, 1 Tim. 1, 9. 10. as we are all born [children of wrath by nature], Eph. 2, 3.
From such sermons and the like, some have understood that because God demands and wants from those who also do not have faith, a good honorable life, then these works must do something and prepare for faith etc. In order to unite such quarrels and discord, the noble Friederich von Salhausen has promised both parties 3) to travel to Wittenberg in his own person, on his own board and lodging. [to travel] 4) and there to be interrogated and decided as follows: 5)
1) This caption, which is in the original, is missing in the editions.
2) The words "Grace and peace in Christ. Würdiger und hochgelehrter Herr Doctor!" are found here in the Wittenberg and in the Jena edition. Walch rightly omitted them, because this writing is a preliminary report to the Bedenken No. 125, as he himself notes in the table of contents, 'S. 74.
3) "Both parts" are, according to the caption in the Erlangen edition on No. 125, Dominicus Beter and M. Mart. Becker.
4) These words, which are not in the original, have been misunderstood by De Wette. He says: "W. von Saalhausen himself traveled to Wittenberg to be instructed on these disputed points." The meaning is rather, as already Seidemann in De Wette, vol. VI, p. 577, annot. 7, has correctly recognized: Friedrich von Saalhausen [Wolfgang's brother] had both disputing parties travel to Wittenberg at his expense for interrogation and instruction.
5) The words: "as follows" are missing in Walch, but are in the original, in the Wittenberg and in the Jena edition. The bracketed words can be found there.
Letter from Wolfgang von Saalhausen to Martin Luther, in which he asks for instruction as to whether the authorities are obligated to force people to obey the law, so that they do what they are outwardly obligated to do against their neighbor, and whether it is true that one must have kept the entire law in order to come to faith. July 27, 1524.
This letter is found, in addition to the originals mentioned in No. 122, in a single print that is available in the royal library in Berlin: "Am Sendbrief Er Wolffen von Salhawsen an doctor Martinus. Vund Antwort Martini Luthers 1524." Two 6) quarto sheets. No location given, probably printed at Nuremberg. Then in the Wittenberg edition (1569), vol. IX, p. 198d; in the Jena edition (1585), vol. II, p. 439; in the Altenburg edition, vol. II, p. 788; in the Leipzig edition, vol. XIX, p. 439; and in the Erlangen correspondence, Bo. IV, p. 368. It can be assumed that one of the disputing parties brought this letter to Wittenberg.
1. grace and peace in Christ. Worthy and highly learned Doctor and Brother in Christ! There has been great opposition to our preacher in Tetzschen from some who also want to be sure of the Scriptures, especially on two points. First, our preacher says and teaches that the law is given to children and the wicked, and if they do not learn it, do not hear it, and do not want to keep it, then the parents and the authorities are obligated to drive them out, even with punishment, so that they learn it, hear it, and keep it. Some are stubborn against this teaching, and say that Christ said Matth. 10, 7. 8.: "Go and preach the gospel" etc., he did not say: preach the law. The law was given to the Jews, not to us Gentiles; therefore the law or the ten commandments do not concern us. Moses is not to be preached before the gospel, but faith brings everything with it and teaches what we should do and not do.
(2) Our preacher also says that the gospel and Christian liberty are of no use to such men as live without all law in their own will; for the carnal man cannot comprehend this, neither can peace rest with him. For this reason, if the authorities do not defend and punish such people, who turn all Christian freedom into a carnal freedom and need it, the preacher should beat the dust off their shoes and walk away. He also says that the evangelical preachers are not right.
6) Thus Seidemann in De Wette, Vol. VI, p. 577, in the Erlanger Briefw.: "3 Bl. in 4." and in the title: "Doctor".
Keeping order, not faithfully presenting the law's nature and force to the people before the faith.
3 Therefore, my dear doctor, I kindly ask you out of Christian loyalty to inform me in writing how we should conduct ourselves in these matters. Whether the authorities, by divine command, are to punish those who keep the law neither externally nor internally, and yet boast of faith, and to make them hear, learn and keep what God has commanded them to do externally toward their neighbor.
The other thing our preacher teaches is that no one comes to God, God does not give 1) anyone faith, unless he has kept the whole law beforehand; if he has not kept it, he must confess before God that he has been guilty of keeping it, and ask God for forgiveness. In such forgiveness, God grants him faith, and the law is fulfilled through Christ.
5 All these points listed above say a lot to her, that it is preached error to know the Christian unnecessarily, because faith teaches all things. Therefore, as requested above, I ask for another written instruction for the benefit of all of us. Hereby commanded to God. I am always willing to serve you. Given at Tetschen, Wednesday after Jacobi [July 27] 2) in the 24th year.
124 D. Matt. Luther's reply to the previous letter. Aug. 3, 1524.
This letter can be found at the locations indicated in the previous number. Also in De Wette, vol. II, p. 532 and in Erlanger, vol. 53, p. 248.
1. grace and peace in Christ. Lord, be strict! To your question put to me, this is my answer, that the preachers who pretend that one should not preach the law, but the gospel etc., miss and err far, far. If one wanted to go beyond that, one would not have to preach the gospel either. For where there are Christians, they must neither preach the law nor the gospel, but live by faith. But since God alone knows which are true Christians, or how long they will remain, one must leave both preaching free and confident, and with the law to be outwardly pious,
1) Erl. Briefw.: "gives".
2) This date is found in the above mentioned editions. The mentioned Nuremberg reprint dates this letter: "Wednesday after Michaelmas" [Oct. 5], and the next letter: "Monday after Galli" [Oct. 10].
For this purpose the temporal sword is also used and confirmed, Rom. 13:4 and 1 Petr. 2:13, 14, so that those who are not truly inwardly devout may not be outwardly wicked without punishment.
2. Christ says [Joh. 16, 9.]: "The Holy Spirit shall punish the world for sin", which cannot happen without the declaration of the law. And summa, God's law is more necessary to preach and practice than the gospel, because there are many wicked who must be kept by the law's compulsion; but the pious are few and known to God who grasp the gospel. If the world were Christians, it would probably make sense that no law was preached. As no Dominic spoke of these things, and reported them, it is right, and follow it. 3)
(3) The other question, that every man must keep the law, or confess his transgression, is also right, but to be understood in this way, that God wants his commandment to be kept by us, even though it is impossible for us. Thus he urges and compels us to confess our sin and to desire his grace.
4 But that they pretend that the law was given to the Jews does not help. For St. Paul says in Romans 2:15 that such a law is naturally written in all hearts and is required of all people, as Dominic will further tell and teach you. Hereby commanded by God. At Wittenberg, August 3, in the month of Domini 1524.
125. a contract D. Matt. Luther, Pomeranian and Melanchthon between Dominicus Beier and
M. Martin Becker zu Tetschen. Shortly before or on August 3, 1524.
This concern is found at the locations given at No. 123. In addition (attached to the previous letter) in De Wette, Vol. II, p. 533; in the Erlangen edition, Vol. 53, p. 250 and again, Vol. 65, p. 94. We have used the variants given in the Erlangen correspondence in part. The time determination results from the previous number.
3) Luther would not have written these words if the interrogation had not taken place beforehand and if it had not turned out in the same that Beier had taught correctly. From this it follows that the objection raised by Luther and his colleagues must be set earlier than this letter.
2184 Erl. 53, sso f. 40S f. Sec. 6, Special disputes. No. 125f. W. XVII, 2639-2641. 2185
We have interrogated the matter concerning Mr. Dominicus Beier, that he is said to have preached the law in such a way that one must come to grace and faith through the preceding works of the law, and through our such merit, which he denies, and says: 1) if it was understood by someone in this way, he has often recanted it, and still requests to explain it further and correctly. For this reason, it is our faithful request and advice, since it is to be feared that words have been used too harshly on both sides, that such history and quarrels that have occurred be forgotten, and that we henceforth observe what is thoroughly right doctrine and truth.
(2) Now this is the proper ground of the doctrine which is to be preached in the case. The law, that it may signify and punish sin, as Christ saith Luc. 24:47, "Repentance and remission of sins shall be preached in Christ's name." And Joh. 16, 9.: "The Holy Spirit will punish the world because of sin." And Paul Gal. 3, 24: "The law is our disciplinarian." For the gospel does not offer comfort or forgiveness of sin to those who do not recognize or respect their sin, as Mary says Luc. 1, 53: "He fills the hungry with good things."
3. further, God also wants the law to be preached so that ungodly and rude people may live in discipline for the sake of common peace, as Paul says 1 Tim. 1, 9. 10.: "The law is given to the unrighteous, the disobedient, the slayers etc.", and thus the law is to be preached and kept, so that one does not think to earn grace by works. For grace and Christian piety is given by God, not because of our merit, as Paul says Eph. 2, 8. f.: "It is the gift of God, not of works" etc., and Rom. 11, 6.: "If we obtain forgiveness of sins by our works, it is not grace."
4. but whoever is so wicked as to say that he will exercise his will according to his own pleasure, because there is no merit in the works, let him know that God has commanded, as it is said above, that he should be taught the law.
1) These words show that Dominicus Beier was personally present in Wittenberg.
punish and draw, even with the sword of the world, which God has appointed for the fear of the wicked, and for the good and protection of the righteous, Rom. 13:4. They are condemned justly. This is undoubtedly the right doctrine, founded in divine Scripture, on which consciences may rely.
Subscripserunt
Martinus Luther.
John Pomeran. Philip Melanthon.
B. About the dispute between Melanchthon and Agricola on the occasion of the visitation order prepared by the former.
126 D. Mart. Luther's letter to Duke Johann, Elector of Saxony, concerning the order of visitators established by Melanchthon. October 12, 1527.
This letter is found in the Wittenberg edition (1569), vol. IX, p. 238; in the Jena edition (1556), vol. III, p. 437b; in the Altenburgex, vol. Ill, p. 780; in the Leipziger, vol.XXII, p.553; in the Erlanger, vol. 53, p. 409 and in De Wette vol. Ill, p. 211.
Grace and peace in Christ Jesus. Most Serene, Most Reverend Prince, Most Gracious Lord! Our pastor, Mr. Johann Pommer, and I have read over the Visitators Acta 2) and have changed little in it, as E. C. F. G. will note. For everything is almost to our liking, because it has been put in the simplest way for the common people. But that the obnoxious would boast that we are crowning back again is not to be greatly respected; it will probably become quiet. Whoever undertakes something divine must leave the devil alone to chatter against it and lie, as I have had to do so far.
And it is more important to see that those of us who are not inclined to the preachers do not use this as a reason and force against them, so that they have to preach what they want, as some have already done in many places. Nor can it all be done at once, as it should be done. There is nothing in it but the seed
2) The "Lessons of the Visitators" etc. is found in Walch, St. Louis Edition, Vol. X, 1628.
When it goes out, there will be so many weeds and cases that weeding and mending will be enough.
For to put in order, and to keep put in order, are two things far apart. Ecclesiastes [Cap. 11, 6] teaches that one must do as much as one can and not let up; let the other go as it goes and command God; as it is also done in the secular government. May Christ, our Lord, live and reign blessedly with E. C. F. Gn., Amen. October 12, Anno 1527.
E. C. F. G.
subservient
Martinus Luther.
Luther's letter to Johann Agricola, in which he warns him, among other things, not to quarrel with Melanchthon, so that the good project of the necessary church visitation will not be prevented.
See Appendix, No. 3.
128 D. Mart. Luther's thoughts opened to Melanchthon that he considered the dispute that arose between him (Melanchthon) and Agricola to be only a dispute over words.
See St. Louis edition, vol. XV, appendix, no. 121, § 2, col. 2631.
129 D. Mart. Luther's report to 9th Jonas that this dispute was soon settled at Torgau.
C. About the special sect of the Sacramentirs, which arose from Schwenkfeld and Krautwald, and about the enthusiasm of the Anabaptists..
130. 9. Mart. Luther's report to Spalatin that in Silesia, Caspar Schwenkfeld and Valentin Krautwald had contested the presence of Christ in Holy Communion in a different way.
See St. Louis Edition, Vol. XV, Anhaug, No. 128, Col. 2643.
131 D. Mart. Luther's letter to Joh. Heß, in which he also complains about Schwenkfeld and Krautwald.
See Appendix, No. 5.
132 D. Mart. Luther's distress at the fact that the Anabaptists had gained the upper hand in Silesia and Bavaria.
See Appendix, No. 6.
133 D. Martin Luther's letter to Wilhelm Pravest, preacher at Kiel, in which he complains about the aergernisse caused by and with the abolition of ceremonies in the church, and warns against Melchior Hofmann, an Anabaptist.
See Appendix, No. 7.
134: Luther's letter to Nicolaus Amsdorf, in which he reports that he cannot write as he would like to for the sake of business against his enemy, Melchior Hofmann.
See Appendix, No. 8.
135 D. Mart. Luther's report to Wenceslaus Link on the steadfastness of the executed Anabaptists.
See Appendix, No. 9.
136 D. Martin Luther's letter to two pastors, about rebaptism. Beginning of February 1528.
The first edition of this writing appeared under the title: "Von der Widdertauffe an zween Pfarherrn. A briefs Mart. Luther, wittemberg. M. D. XX VIII." At the end: "Gedruckt zu wittemberg, durch Hans Tufft." 3 sheets and 3 leaves. Another printing under the same title was procured by Hans Weiß at Wittenberg. Likewise, two editions, without indication of the place, by Kunigund Hergottin in Nuremberg. In the collections: in the Wittenberger (1551), vol. II, p. 266 d; in the Jenaer (1566), vol. IV, p. 319; in the Altenburqer, vol. IV, p. 374; in the Leipziger, vol. XIX, p. 674; in the Erlanger (l. i, vol. 26, p. 254 and in the second edition, vol. 26, p. 281. On February 5, Luther sent a copy to Spalatin (Appendix, No. II).
Martinus Luther to the worthy dear gentlemen N. and N., my dear friends in Christ.
Grace and peace in Christ our Lord! Unfortunately, dear sirs, I almost know that Balthsar Hübmohr 1) also kidnaps me by name in his blasphemous booklet on rebaptism, as if I were also of his foolish mind. But I have comforted myself that no one, neither enemy nor friend, would believe such a public lie of his, because not only is my conscience safe in this, but also my rumor is sufficiently excused by so much preaching, and especially by the last postilions, from Epiphany to Easter, in which I superfluously stated my faith in infant baptism.
2 For this reason I considered it unnecessary to answer to such a booklet:. For who wants to shut the mouths of all people, yes, of all devils? I have experienced it so far, where I shut the devil's mouth, he opens ten mouths to the side, and grows the longer the more, that I must ([I] will or will not) command God, who, if we have spoken the truth, is a right judge, and knows how to carry out things, as he does daily, as we may well grasp it. We here in our prince's lands have nothing of the dross of such preachers, praise be to God and thanks be to God in eternity, nor anything of the enemies of the sacraments, but are fine, quiet and united in doctrine, faith and life. May God graciously protect us in this way, amen.
For this reason I have not had much thought against the baptists so far, because it has not been necessary here. But you papists (I have to call you that, because you have to be under your tyrant) are truly right; because you do not want to suffer the gospel, you have to deal with such devils, as Christ says John 5:43: "I come in my Father's name, and ye receive me not: another shall come in his name, and him will ye receive (that is, yourselves with you). Yet it is not right, and I am truly sorry, that such
1) Otherwise also called Hubmeier (Hubmaier).
miserable people so miserably murdered, burned and horribly killed; one should let each one believe what he wanted. If he believes wrongly, he has enough punishment in the eternal fire in hell. Why should they also be tortured in time, if they err in faith alone and do not also rebel or otherwise resist the authorities? Dear God, how soon has it happened that one goes astray and falls into the devil's snare! With the Scriptures and the Word of God one should defend and resist them; fire will do little.
(4) I do not yet know the cause and reason of their faith, but you do not tell me, and yet you ask for advice on how to behave in such matters. Therefore I can answer nothing certain. In part, you are also Anabaptists yourselves. For many of you baptize in Latin those who are baptized in German, even though your pope himself neither does nor teaches this. For we know well that the pope allows baptism where women baptize in need, even if they baptize in German. Nor do you baptize again, if we baptize in German, as if our priests' baptizing in German were not as good as the women's baptizing in German; as the rough head of Leipzig 2) also recently did at Mulhouse, yet nowhere did the pope decree that one should baptize only in Latin and not in other languages. Therefore it serves you right once again. If you want to rebaptize, you will get enough rebaptizers. You do not want to suffer them, and yet you want to be them yourselves, against your own teacher and master, the pope.
(5) But how unjust yourselves are in rebaptizing, I will now let go. For your disgrace is all the greater that you, like your idol, the pope, resist even yourselves with your
2) "The rough head of Leipzig" is Hieronymus Dungersbeim von Ochsenfart. He was sent to Mühlhausen by Duke George of Saxony after the peasants' revolt, in order to have the children baptized, whose real tautness was doubtful. (Seidemann, Reformation Period, Part I. p. 80.) He resolutely defends himself against the accusation of rebaptism in his seventh letter to Luther and in his rebuttal to our writing, which is published in the Erlangen edition i2.>, vol. 26, p.:>22 and has the title: "Wider Martinnm Luther samt deu widerdeuffern vo deu er geschriben hat, Hieronuimns Dungerßheym von Ochsenfarth, der heyligen schrifdt doctor etc." 24 fol. in 4.
rebaptize; and thus teachers and disciples do not agree with each other. Therefore, I do not want to deal with this any further now, but want to become a pope again for your service, and confidently pretend to the pope. For my dear enthusiasts will not interpret it to me in any other way (as they already do) than that I hereby seek the pope's pardon, since whoever does not follow their mad enthusiasm must be called a new pope.
(6) First of all, I hear and see that such rebaptisms are made by some for the reason of annoying the pope, as they do not want to have anything from the end-Christ, just as the enemies of the sacraments also want to believe in vain bread and wine for the reason of annoying the pope, and think that they want to overthrow the papacy rightly with it. Truly, this is a loose foundation on which they will not build anything good. In this way they would also have to deny the whole of Holy Scripture and the ministry of preaching. For of course we have all this from the pope, and would also have to make a new holy scripture. So we would also have to abandon the Old Testament, so that we would have nothing from the unbelieving Jews. Why do they accept money and goods every day, when they have had evil people, the pope and the Turks, or heretics? They should not do this if they do not want to receive anything good from evil people.
7 All this is foolishness. Christ also found abuse among the Jewish people of the Pharisees and scribes, but he did not reject everything they had and taught, Matth. 23, 3. But we confess that under the papacy there is much Christian good, yes, all Christian good, and also there is a tradition for us; namely, we confess that in the papacy there is the right holy scripture, right baptism, right sacrament of the altar, right key to the forgiveness of sin, right preaching, right catechism, as the Lord's Prayer, ten commandments, the articles of faith. As he also confesses again that with us (although he condemns us as heretics) and with all heretics is the holy scripture, baptism, key, catechism etc. Oh how you cry here! How heuchele I then? I say what the pope has in common with us. So he hypocrites us and the heretics again so much, and says what we have in common with him.
have in common. I want to be more hypocritical, and yet nothing will help me. I say that under the pope there is the right Christianity, yes, the right federation of Christianity, and much more pious, great saints. Shall I stop pretending?
8. hear for yourself what St. Paul says in 2 Thess. 2, 4: "The final Christian will sit in the temple of God. Now if the pope (as I do not believe otherwise) is the right end-Christ, he shall not sit or reign in the devil's stable, but in God's temple. No, he will not sit where there are devils and unbelievers, or where there is no Christ or Christianity, for he is to be an Antichrist, therefore he must be among the Christians. And because he is to sit and rule there, he must have Christians among him. After all, "God's temple" is not called a heap of stones, but the holy Christianity, 1 Cor. 3:17, in which he is to reign.
(9) If then Christianity is under the pope, it must truly be Christ's body and member. If it is his body, then it has the right spirit, gospel, faith, baptism, sacrament, key, preaching office, prayer, holy scripture and everything that Christianity should have. We are all still under the papacy and have such Christian goods from it. For he persecutes us, curses us, banishes us, drives us out, burns us, strangles us, and deals with us poor Christians as a true end-Christian should deal with Christianity. Now truly such Christians must be properly baptized and righteous members of Christ, otherwise they could not receive such victory against the end-Christ through death.
(10) We do not rave, as the spirits of the mob do, that we reject everything that the pope has under him, for then we would also reject Christianity, the temple of God, with everything that it has from Christ. Instead, we challenge this and reject the fact that the pope does not want to keep such goods of Christianity that he inherited from the apostles, but adds his devil's addendum to them and on top of them, and does not need such goods for the improvement of the temple of God, but for the disturbance that one holds his commandments and order higher than Christ's order. Even though in such destruction Christ has destroyed the
2192 Erl. (S.) 26, S86-S89. Section 6: Special disputes. No. 136, W. XVII, 2648-2651. 2193
He said, "I have not received his Christianity yet," just as he received Lot in Sodom, as St. Peter also proclaimed, 2 Ep. 2, 6, 7, so that both remain, the end-Christ sitting in the temple of God through the effect of the devil, 2 Thess. 2, 4, 9, and yet still being the temple of God, and remaining the temple of God through Christ's preservation. If the pope can suffer and accept my hypocrisy, then I am certainly a submissive son and pious pope, and I truly want to be so with heartfelt joy and gladly recant everything that I have otherwise done him harm.
II. Therefore, it is nothing for such Anabaptists and fanatics to say: what the pope has is wrong; or, because this and that happens in the papacy, we want it to be different. Just as if they wanted to prove themselves great enemies of the end-Christ; but they do not see that they strengthen him most, weaken Christianity most, and deceive themselves. They should help us to reject the abuse and addition, but they would not have much honor from it, because they see that they cannot be the first in it. Therefore they attack what no one has attacked, so that they may also be the first and take honor. But the honor must come to shame, because they attack the temple of God, and miss the end Christ sitting inside, like the blind groping for the water, and reach into the fire.
Yes, they do just as one brother did to another in the Thuringian Forest: they were walking together through the forest, and a bear came up to them and threw one of them under himself; the other wanted to help his brother, stabbed the bear, but missed, and stabbed his brother to death under the bear. This is exactly what these fanatics do. They should help the poor Christianity, which the end-Christ has under him and martyred, and they oppose the pope atrociously; but they miss his, and murder the Christianity under the pope much more miserably. For if they left baptism and the sacraments right, the Christians could still escape with their souls under the pope, and be saved, as has happened up to now. But now that the sacraments are taken away from them, they must be lost, because Christ Himself is also taken away. Dear,
it is not so to burst on the pope, because Christ's saints lie under him. It takes a cautious, humble spirit to let remain under him what is God's temple and resist his addition so that he destroys God's temple.
13. others are said to be based on the fact that they know nothing of their baptism, saying, "How do you know that you have been baptized? You believe men who tell you that you are baptized; but you must believe God Himself, not men, and thus be sure of your baptism etc. This may be a loose and rotten reason for me. For if I were to reject all that I have not seen or heard myself, I would certainly not retain much, neither faith nor love, neither spiritual nor worldly. So I would also like to say: Dear, how do you know that the man is your father and the woman is your mother? you must not believe men, but be sure of your own birth. With this, all children would henceforth be free, and would not be allowed to keep God's commandment, when he says, "You shall honor your father and mother. For I would soon say, How do I know which are my father and mother? I do not believe people; therefore they must give birth to me anew, so that I can see for myself, or I will not honor them. In this way, God's commandment would have been finely fulfilled, completely and utterly.
I do not want to know any brother, sister, cousins or any friend of his, and always pretend that I do not know that they belong to me, because I am not sure which are my parents. etc. But I would serve such a spirit again (if I were lord of the land), and forbid that he should keep, wait, or receive any inheritance, neither house nor farm, nor a penny from his parents, and thus play with him of his own faith, until the spirit would become flesh to him again. Because he did not want to know or believe his parents, he would not have to know or believe in their faith either. O what a fine, praiseworthy rule would there be in the world, since no one would want to be another's child, brother, sister, cousin, friend, heir or neighbor. Nothing better than among the wild wolves with such Christians!
15 Item, so I also do not want to give a prince
nor be a lord's subject, and pretend that I do not know whether he was born a prince, because I have not seen it, but must believe the people. And so I want to be a free companion, to cancel God's commandment, and to have no authority, but to run from people under the wolves, since such commandments of God from parents and authority to honor nothing. And that the devil in these baptists would like to do so, seems to be evident from the fact that such baptists are already ready (as it is said) to leave wife and child, house and farm, and want to go to heaven alone. More about this later.
(16) Yes, I would say that the Scriptures are nothing, that Christ is nothing, and that the apostles never preached; for I have neither seen nor felt all these things, but I have heard them from men. Therefore I would not believe it, if all things were made, done and acted anew before my eyes. Then I would be a true free man, even from all God's commandments. There I would go, says the devil, if I could! That means to lay a foundation of rebaptism, so that nothing remains, neither in heaven nor on earth.
(17) Thus you say: You yourself have taught that one should believe in God alone and not in men. Traun, you should strike me with my own sword in that way. But because you are so quarrelsome, I ask again: whether one should also be obedient to God, since he gives honor to parents and overlords? Do you say: Yes, then I answer: How do you know which they are, when you do not want to believe men at all? How do you stand now? I see that you do not want to understand what it means to believe in people, and you fall into it as the enthusiasts do. Therefore listen:
18 When it is taught that we should not believe men, it is of course meant that they alone are men for themselves and not God with them, that is, that they speak as men, of themselves, without God's word and work, what they invent, and can prove this neither with God's words nor works. For who would call this the doctrine of men, which is presented by God through men? And who will also say that
Such faith in such doctrine would mean believing in men and not in God? For this is why St. Paul rebukes the doctrine of men Coloss. 2, 23, that it has never seen what it teaches; that is, it is made up, what it says cannot be proven by any word or work of God. Therefore, when you hear that men are not to be believed, you must understand that no word or work of God is shown or proven, but is a pure poem of men, so that you may divide men's faith against God's faith in a simple way (as the words read).
Nineteen Now, behold, when thou art born, it is not done secretly, neither is it invented of men; but it is the work of God, which cometh to pass openly, and no man can gainsay it. And even if someone wanted to contradict it, as the Jews contradicted Christ's miraculous signs, it still has no validity. For it will be the duty of others to see and testify to the divine public work, and to shut others' mouths with truth and action. For God's order here is that "in the mouth of two or three witnesses all things shall stand," Deut. 19:15. Behold, such people must truly be believed, for they witness 1) the work of God, namely, your birth, and prove that it comes from your parents. In addition, no one takes care of you except your parents; no one fights and works for you except them alone. And so God's works are so public that no one confronts them, neither devil nor man, but everyone knows and confesses as surely as he confesses that you are alive.
(20) Behold, this is called believing not men, but God, because God's work is shown to thee. And summa, where God's work is shown and testified to you, and is not invented by men, and is not contradicted by the devil or men, then you believe God and not men; for it is God's work, which he so publicly presents, 'that even the devil cannot contradict it.
21) But that some children are sometimes betrayed and sent away, and their parents are not
1) The 2nd edition of the Erlanger Ausgabe has the wrong note: "alle Ausgg.: zeigen". But the Jenaer, Walch and the first edition of the Erlanger read: "zeugen".
Certainly they know their whole life long, that gives nothing to these things to create, because we speak here of common divine, public order. Such children, however, are conceived dishonestly, secretly, and against God's order; therefore it is not surprising whether it also happens differently with them; and as they are conceived secretly, so also their secret parents may not know. Darkness it is, darkness it may remain, what the devil does; but God's ordinances go in the light.
22. If you ask me why I believe that the man and the woman are my parents, I say first: I am sure that I am God's work and man, and I must have a father and a mother, and I did not jump out of a stone, because God says to man, Gen. 1:28: "Grow and multiply. From this one must conclude that all people come from male and female, that is, have father and mother. Which he also confirms with his commandment when he says to all men Ex 20:12: "You shall honor your father and mother." (Christ is excepted there and here, as the Son of God.) Since it is now certain that I have human parents and did not grow on a tree, it forces me to believe that it is the man and the woman who are indicated to me by human beings, by the saying Deut. 19, 15: "In two or three witnesses' mouths stand all things." With this, God compels me to believe such people.
23. thirdly, the work of God is also that no one in his name takes me as a natural child in all the world, except these two people, or in their name (if they are dead) the friends or pious people, and all this remains unchallenged by devils and men, as another public work of God. For neither the world nor the devil can challenge God's public works, and even if they were able to do so, it is nothing. But God's word (because the work is still hidden), he can challenge masterfully.
24 So that I believe that the man is my lord or master, is first of all the cause: God's word speaks Rom. 13, 1: "Let every man be subject to the authorities. From this I conclude that I must have a sovereign and a subject.
be. Secondly, because all the world testifies and says that this is the one, and everyone believes him to be so, and no one contradicts it as a public work of God, I must believe such witnesses. And even if someone contradicts it, it does not stand up; everyone says in the end, "He is lying. Thirdly, the public work of God is that no one else takes me on as a subject, I live under his protection, protection, justice and peace, as it should be and go under the authorities, and let me all other authorities sit, and do not challenge me in it, do not contradict it, where I sit otherwise in the light with justice and divine order; For robbers and murderers may sit secretly and darkly in foreign dominion, but they are truly spoken of as those who are not subjects there.
(25) Wait, I will give you one thing. Why then do you not believe that the pope is your lord, but make the end-Christ out of him, when all the world testifies that he is the head of Christianity, and prove it to you by deed, for he sits in the regiment? Answer: You would have almost caught me. But let me tell you: If you can show me these three things about the papacy, which I will show you about the parents and the authorities, then I will consider the papacy to be a work of God, and I will gladly be obedient and believe in the work of God. But if you cannot do that. Rather, let it be a human poem for me, without God's word and work, which is impossible to believe. But that [it] is a human poem, I will prove mightily.
26 First, God's word tells me that there are parents and authorities, and I should and must have parents and authorities, as has been heard. But there is no word of God that says that there is a pope, and I must have a pope, or be subject to the pope. But since the Scriptures do not bark anything about the pope or his rule, there is no pontificate that is a divine work, since the Scriptures bear witness to God's works. Therefore I have said above: People should be believed when they do not testify to their poem or work, but to God's word or work. For ante ante quaestionem, quid est, oportet quaestionem, si est, definire.' Before one
If I am to be taught who the pope is, I must first be made certain that there is a pope by divine right. But if he cannot be, one does not ask who he is.
27 Secondly, although many people testify about him, such testimony is not only in vain, because it cannot make or prove any work of God out of the papacy, but also not completely and totally. For up to now, not only the whole of Christendom has testified against it and contradicted it, but also many of the Pope's own subjects, who have been burned and are still being strangled daily, so that such a rule has never been accepted and remained unchallenged, or come to rest, as the rule of the parents and authorities has been told above.
28 Thirdly, there is also no work of God, for he does no ministry for the benefit of his subjects; indeed, he persecutes the gospel and the Christians, and is silent that he should teach it and administer it. He teaches his filth and poison, but the doctrine of men; he leaves the gospel under the bench; yea, he persecutes it, though it profit him nothing. He makes sacrifice out of the sacrament, faith out of works, and works out of faith; he spoils marriage, food, time, clothing and place, and perverts and abuses all Christian goods to the detriment of souls, as we have proven elsewhere. Because all three of these things are lacking in the papacy, it must be considered a mere human poem, which is not to be believed at all, and cannot be compared to the parents and authorities.
(29) So also here, baptism is a work of God, which no man invented, but God commanded and testified in the gospel. Second, there are people who testify that you were baptized, and no one contradicts it or proves the contradiction. Third, the work of counting you in the number of Christians, allowing you to come to the sacrament and all Christian law, and to use all of it; which would not be done if you were not baptized, and if everyone were not sure of it. All these things are also a vain testimony of your baptism; for all the world knows and sees that everyone is baptized because he is a child. Now he that would not believe all these, would do as much as if he believed
He does not believe God Himself, because God Himself says that two witnesses should be believed, and He never punishes such witnesses, because He does not leave false witnesses unpunished and undisgraced.
(30) I think this is enough proof that no one should doubt his baptism as if he did not know it, and that he sins against God who does not want to believe it. For he is much more certain of his baptism through the testimony of Christians than if he had seen it himself, because the devil could easily mislead him in his mind, so that he would think he was in a dream or a ghost, and not baptized correctly, and would still have to hold on to the testimony of Christians and put it to rest, which testimony the devil cannot make misleading or doubtful.
In the third place they say, which I have also read, that they are based on this saying: "He who believes and is baptized shall be saved" [Marc. 16, 16]. From this they want to take that no one should be baptized unless he believes before. Here I say that they are indulging in great presumption. For if they want to follow such an opinion, they do not have to baptize before, because they know for sure that the person to be baptized believes. How and when do they want to know this more and more? Have they now become gods, so that they can see into people's hearts whether they believe or not? Do they now not know whether they believe, why then do they baptize, because they fight so hard, faith must be before baptism? Do they not do this against themselves, that they baptize, since they do not know whether faith is there or not? For he who bases baptism on faith, and baptizes on adventure, and is not sure whether there is faith, does no better than he who baptizes without faith; for unbelief and uncertain faith are the same, and both are contrary to this saying, "He that believeth," which speaks of the certain faith which the person baptized is to have.
32 Yes, you say, he confesses that he believes etc. Rather, let confess back and forth; the text does not say, "He who confesses," but, "He who believes." You have his confession, but you do not yet know his faith, and thus, according to your understanding, you cannot yet do justice to this saying, for you also know his faith, because all men are liars [Ps. 116, 11], and God alone is a liar.
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knows the hearts [1 Kings 8:39]. Therefore, he who wants to base baptism on the faith of those who are baptized must never baptize a man; for even if you baptize a man a hundred times a day, you never know whether he believes. What then do you do with your rebaptism, because you do against yourself, and baptize, since you know no faith for certain, and yet you teach that faith must certainly be there. So this saying, "He that believeth," stands very strongly against their rebaptism, because the saying speaks of certain faith, and they base their rebaptism on uncertain faith, and do not do one letter according to the saying.
(33) In the same way I speak of the baptized, where he bases or receives baptism on his faith, for he is not sure of his faith either. For I compare a man who is baptized again today with a man who lets himself think and be challenged that he did not believe in childhood: well, when the devil comes tomorrow, he challenges his heart and says, "Oh, now I feel true faith; yesterday I truly did not believe. Do you think the devil cannot do this? Yes, get to know him well; he can do more, dear friend.
34. Further, if he now also challenges the third baptism; item, so henceforth the fourth, without all cessation (as he also has in mind to do), just as he did to me and many with confession, since we also could never confess one sin enough, and always sought one absolution after another, one confessor over the other, without all rest and cessation, so that we wanted to base ourselves on our confession, just as now the baptized base themselves on their faith; what would become of it? An eternal baptizing, and no cessation would come of it.
35 Therefore it is nothing. Neither the baptizer nor the baptized can base baptism on faith, and so this saying is much stronger against them than against us. And these are they that will not believe men, who are witnesses of their baptism; and here they believe themselves, as men, to be baptized; even as if they were not men,
or as if they were more certain of their faith than the testimony of Christianity is.
(36) Therefore I conclude against them: If they want to do justice to this saying, "He who believes," according to their understanding, they must condemn rebaptism much more than the first. And neither the baptizer nor the baptized can stand with his opinion, for they are both uncertain of faith, or are ever at the least in danger and challenge. For it happens, indeed it happens, with faith that often he who thinks he believes believes nothing at all; and again he who thinks he believes nothing, but despairs, believes most of all. So this saying, "He who believes," does not force us to know who believes or does not believe, but tells everyone in his conscience that if he wants to be saved, he must believe, and not pretend, as if he wanted to have enough of baptism to be a Christian. For he saith not, He that knoweth that believeth, or, If thou knowest that he believeth, but, He that believeth. He that hath, hath. We must believe, but we cannot know for certain.
(37) Since our baptism has been such from the beginning of Christianity and has been held to baptize children, and no one can prove with good and certain reason that there was no faith, one should not change it and build on such uncertain grounds. For what one wants to change or overthrow, which has been used from time immemorial, one should and must constantly prove that [it is] contrary to God's word. Otherwise, what is not against us is for us (says Christ [Luc. 9, 50.]). Just as we have also rejected monasteries and masses 1) and the chastity of the clergy, but in such a way that we have shown the light of certain Scriptures to be against them. For if we had not done so, we would truly have to leave them as they have been until now.
038 For if they say that the children cannot believe, wherewith shall they make it certain? Where is the Scripture to prove it, and on which they may base themselves? It seems to them, because the children do not speak, nor have reason; but conceit is uncertain, yea, false of all things, and cannot be built upon our conceit.
1) In the original: "Messeren".
39 But we have scripture, that children may well believe, though they have neither speech nor understanding. As the Scripture says Ps. 106, 37. 38. how the Jews sacrificed their sons and daughters to idols, and thus shed the innocent blood. If it was innocent blood (as the text says), then they were certainly pure and holy children, which they could not have been without spirit and faith. The innocent children that Herod strangled [Matth. 2, 16] were also children, not more than two years old, but without speech and reason; they are still holy and blessed. And Christ says Matth. 19, 14: "the kingdom of heaven is for little children"; and St. John in the womb was a child [Luc. 1, 41], but I mean that he could believe.
(40) Yea, saith thou, it was particular with John, but it is not proved thereby that all baptized children can believe. Answer: Wait and see; I am not yet here to prove the faith of children, but to prove that the reason for your rebaptism is false and uncertain, since he cannot prove that there is no faith in children. For since in Johanne there is faith without speech and reason, your reason does not exist, since you say that children may not believe. It is not contrary to Scripture for a child to believe, as St. John's example shows. If then it is not contrary to Scripture for children to believe, but according to Scripture, your reason must be contrary to Scripture for children not to believe. That is what I wanted in the first place.
41. Who then has made you sure that the baptized children do not believe, if I prove herewith that they may believe? But if thou art uncertain, why art thou so bold as to make void the first baptism, since thou knowest not, nor canst know, that it is nothing? How? if all infants could not only believe at baptism, but also believe as well as John did in his mother's womb? For we cannot deny that the same Christ is at baptism and in baptism; indeed, he is the Baptist himself, who came to John there in his mother's womb; so also he speaks both at baptism through the priest's mouth and there through his mother's mouth.
(42) Since he is present, speaking and baptizing himself, why should not faith and the Spirit, through his speaking and baptizing, come into the child, just as it came into John there? It is the same speaker and doer, there and here. And before that, because he speaks through Isaiah [Cap. 55, 11.]: "his word shall not return void". Now you also bring a few words, which prove that the children cannot believe in baptism, because I have so much to say that they can believe, and it is right to hold that they believe, although we are unaware how they believe, or how the faith is done; there is also nothing.
He also tells us to bring the little children to Himself (Matth. 19, 14), hugs and kisses them and says that the kingdom of heaven is theirs. Although the spirits would gladly object to this, and say that Christ does not speak of children, but of the humble. But this is not true, because the text clearly says that the children, not the humble, were brought to him, and that Christ did not say, "Let the humble come to me, but the little children;" and did not rebuke the disciples because they blasphemed the humble, but the little children; nor did he bless the humble, but the little children. Therefore, when he says: "Such is the kingdom of heaven", and Matth. 18, 10: "Their angels see my Father's face", it must also be understood of the same little children, because he also teaches that we should also become such little children. But if such little children were not holy, he would have truly given us an evil example to be like, and should not say: You must become like the little children, but rather: You must become different than the little children are. Summa, the swarming spirit cannot make humility out of the children in this text, because according to his conceit, the words are too powerful and too clear before his eyes.
44. but some want to interpret this text as meaning that the children of the Jews were circumcised; therefore they might well be holy and brought to Christ; but our children are Gentiles etc.
45 Answer: How if there had also been maidens among the children brought to Christ, who were not circumcised?
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they certainly brought all kinds of children to him. And because the little children alone are not expressed there, we cannot exclude the maidens, but must let them be little children, both maidens and little children. And that they should be called blessed, not only because of circumcision, but also because they now come to Christ out of the Old Testament into the New, as his word says: "Let the little children come to me; for such is the kingdom of God." Such little children (he says), who come to me, is the kingdom of God. For by bringing and coming to Christ they will be so blessed that he will hear them, bless them, and give them the kingdom.
46 Therefore, I let whoever wants to swarm. I still hold, as I also wrote in Postill 1), that the most certain baptism is the baptism of children. For an old man may deceive, and come to Christ as a Judas, and be baptized; but a child cannot deceive, and comes to Christ in baptism, as John came to him, and as the little children were brought to him, that his word and work may pass over them, stir them up, and so sanctify them, because his word and work cannot pass in vain; and yet here alone it goes to the child. If it were lacking, it would have to be lacking and in vain, which is impossible.
47. so it cannot be denied that they were maidens and uncircumcised, since Ps. 106, 37. says that they sacrificed their daughters to the idols of Canaan, and yet calls them innocent blood. So Moses 3 Mos. 12, 5. also commanded the maidens to sacrifice to God, to purify and redeem; and it seems that the maidens suffered the circumcision alone, but the maidens nevertheless also joined in it, in virtue of the saying, so God says to Abraham, 1 Mos. 17, 7.: "I will be God to your seed, and circumcision shall be a covenant between me and you, and your seed after you." Now truly the maidens are also Abraham's seed, and God is their God by such a saying, even though they are not circumcised, as well as the maidens.
48. do they now believe that god is through the
1) In the Church Postilla, St. Louis edition, vol. XI, 496 f., § 44.
If he accepts both infants and maidens through the covenant of circumcision and is their God, why should he not also accept our children through the covenant of baptism? if he has also promised himself to us, that he will not only be God to the Jews, but also to the Gentiles, Rom. 3:29, especially to Christians and believers? If there the circumcision of infants helps both infants and maidens to become God's people for the sake of Abraham's faith, from whom they came, how much more should the baptism of vain ones help each one in particular to become God's people for the sake of Christ's merit, to whom they were brought, and to be blessed by Him. I say all this, that the Anabaptist's reason is uncertain, and they build on it quite freely.
(49) Yea, sayest thou that he baptized not called infants; neither is there any example of it found in the apostles' writings or epistles. Answer: Neither did he baptize old men, nor men, nor women, nor anyone in particular; so we will baptize no one. But he called all Gentiles to be baptized, none excluded, because he says Matth. 28, 19: "Go, teach all the Gentiles, and baptize them in my name" etc. Now the children are also a large part of the Gentiles.
50 Thus we read in the Acts of the Apostles [Cap. 16, 15] and St. Paul's epistles [1 Cor. 1, 16], how they baptized whole houses; but the children are indeed a goodly portion of the houses also, that it seemeth as Christ commanded them without any distinction to teach and baptize all the Gentiles, so they did also, and baptized in the houses all that were therein. They did not make sure that the spirits of the Gentiles would make a distinction between young and old, because otherwise they write so much in all the epistles that there is no respect nor distinction of persons among the Christians [Rom. 10, 12], otherwise they would have come across and expressed all these things. For St. John 1 Ep. 2, 13 also writes to the infants that they know the Father. And of course infant baptism came from the apostles, as St. Augustine also writes.
(51) For this reason, the Anabaptists act annually on all things, not only being uncertain of them, but also acting against such established sayings and inventing differences of person from their own minds, since they do not know God.
has made. For though they think that they will not be sufficiently overcome by it, yet, how quarrelsome they are, they must at least be afraid of it, and be anxious that they will do wrong, and be baptized again on uncertain grounds. But if they are uncertain, it is already decided that they do wrong, for in divine matters one should not play the game of the uncertain, but of the conscience.
52. For if an Anabaptist hears (who does not want to be stiff-necked, but docile) that, just as John believed and became holy when Christ came and spoke through his mother's mouth: So let the child also believe, when Christ speaks to him in baptism through the mouth of the Baptist, because it is his word, his commandment, and his word cannot go in vain, the Anabaptist must nevertheless say: it may be true; and cannot deny it completely and constantly, nor bring up Scripture against it. But if he cannot deny it constantly and with good reason, he cannot receive his rebaptism constantly either; for he must first prove constantly that the children are baptized without faith, if he is to confirm the rebaptism. So I think it is sufficiently proved that their reason is uncertain and pure presumption.
053 Now then, I suppose that they may make all things certain, that the children are without faith in baptism: but I would gladly know on what ground they would prove that they should be baptized again for this cause, if they afterwards believe, or profess the faith. For it is not enough that they say: they were baptized without faith, therefore they are to be baptized again; they must give reasons. It is an unrighteous baptism, you say. What of it? yet it is a baptism; yea, it is a right baptism in itself, without their receiving unrighteously. For the words are spoken, and all that pertains to baptism is done, as fully as if faith were there.
. 54 If a thing is right in itself, it does not need to be renewed otherwise, even though it was wrongly received; remove the wrong and everything becomes right without any renewal. Abusus non tollit substantiam, imo confirmat substantiam, abuse does not change a thing.
n a thing its essence; indeed, without essence there can be no abuse. If now the faith would come over ten years after the baptism, why should one baptize again, if now the baptism of all things has happened enough, and everything has become right? For he now believes as baptism demands. Faith is not for the sake of baptism, but baptism for the sake of faith. If then faith comes, baptism has its part, and rebaptism is in vain.
(55) Just as if a maid were to take a husband with unwillingness and without a marital heart toward him, she is certainly not his wife before God. Now, after two years, she would love him in marriage: should one again arrange a new betrothal, a new betrothal and a new marriage, and pretend that she had become his wife without marital fidelity, so that the previous betrothal and marriage would be nothing? Of course, they would say you were a fool, because everything would be bad here, because she would get along and keep the man she had taken wrongly.
(56) If an old man were to be baptized wrongly and believe for more than a year, do you think he should be baptized again? He has received the right baptism wrongly. So I hear that his wrong should make baptism wrong, and that human abuse and wickedness should be stronger than God's good and indestructible order!
God made a covenant with the people of Israel on Mount Sinai [Ex 34:10]. Some of them did not accept the covenant rightly and without faith. If then they came to believe, dear one, should the covenant have been wrong, and God should come to Mount Sinai anew to each one and deny the covenant again?
Item 58: God has His ten commandments preached, but because some of them grasp them with their ears alone, all things are wrong, so they are not ten commandments, nor are they true, and God must henceforth give other, new ten commandments instead of the previous ones, and it would not be enough for people to convert rightly and keep the previous ten commandments. It would seem strange to me that God's word, which remains forever, would have to be changed so often and become a new word.
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It will become new as often as men change and become new, but it will remain constant and unchanged, so that those who do not now cling to it or fall from it will have a certain constant rock to return to and hold on to.
(59) If subjects obeyed their lord, thinking they would kill him, and for three days they repented, and gave themselves up rightly in obedience from the heart: Dear, would it be necessary here also to owe again and differently? No, because they are now paying the debt that they did wrongly.
(60) If they will go out there, we shall have enough to baptize every hour. For I will take the saying, "He that believeth" before me, and if I find a Christian fallen or without faith, I will say, This man is without faith, therefore his baptism must be nothing; and I will baptize him again. If he then falls again, I will say again, Behold, he is without faith, therefore his former baptism is nothing; he must also be baptized the third time. And from then on, as often as he falls or doubts whether he believes, I will say, He does not believe, therefore his baptism is nothing; in short, he must be baptized until he can never again fall or be without faith, so that he may be satisfied with the saying, "He who believes. Tell me, what Christian wants to be baptized more and more sufficiently, or to have his baptism come to a definite end?
(61) Now if baptism can remain right and sufficient, whether the Christian falls away from the faith a thousand times a year, or sins; and if it is sufficient that he himself is restored and becomes a believer, and does not have to be baptized again so often: why should not the first baptism also be sufficient and right, if the Christian afterwards becomes right and a believer? since there is no difference between baptism without faith; whether it be before or after without faith, then 1) it is without faith. If it is without faith, it must be changed according to the saying, "He who believes," as the Anabaptists do.
62 Therefore I say, if the Anabaptists could prove their thing, that children are without faith (when they cannot), then
1) Erlanger: "ists".
they would have won nothing more than that the right baptism instituted by God is not right, but is received in abuse. But he who proves no more than abuse proves no more than that abuse is to be changed, and not the essence of the thing. For abuse does not change the essence of a thing. Gold does not become straw if a thief steals it and misuses it; silver does not become paper if a usurer gains it falsely.
Because the Anabaptists alone denounce the abuse of baptism, they act against God, nature and reason, so that they also change and alter baptism along with the abuse, just as all heretics do with the gospel; because they hear it falsely, and thus in abuse, they go to it and change it, and make a new gospel out of it. So, wherever you turn the Anabaptists, they do wrong, blaspheme and desecrate God's order, call it unrighteous baptism, for the sake of man's wrong or abuse; even though they cannot prove such wrong and abuse of man.
(64) But there is a devil of works among them, who pretends faith, and yet means works, and leads poor men by the name and appearance of faith to trust in works. Just as it happened to us under the papacy, when we were driven to the sacrament as a work of obedience, and no one went to feed the faith; but when we had received the sacrament, it was all done and the work accomplished.
(65) These Anabaptists also work in such a way that people believe that if they are baptized in this way, it is right and proper; in truth, they do not ask about faith unless they boast about it for the sake of appearances. For as said above, if they should be sure of faith beforehand, they must never baptize a man. And if they do not trust in the work or earnestly seek faith, they must not baptize themselves again, since in the first baptism the same word of God, once spoken, still remains and stands, so that they can believe in it afterwards if they want, and the water is also poured over them, so that they can also grasp it afterwards in faith if they want.
For though they speak the words again a hundred times, they are the same words spoken in the first baptism, and do not derive their power from being spoken many times or anew, but from being commanded to be spoken once.
For this is the devil's true masterpiece, that he forces Christians from the righteousness of faith to the righteousness of works; just as he drove the Galatians and Corinthians, who (as St. Paul writes (Gal. 5, 7.)) so finely believed and walked rightly in Christ, also to works. So now, when he saw that the Germans through the gospel knew Christ finely and believed rightly, by which they were also righteous before God, he goes on and snatches them from such righteousness as if it were nothing, and leads them into rebaptism as into a better righteousness; so that they deny the former righteousness as the unrighteous one, and fall into a false righteousness.
67 What can I say? We Germans are true Galatians and remain Galatians. For he who is rebaptized revokes his former faith and righteousness, and makes them sins and damnable; which is an abomination, as St. Paul says, that the Galatians departed from Christ, and even made Christ the minister of sin, when they were circumcised [Gal. 5:2].
68 But Satan doeth all these things for our sakes, that he may suspect our doctrine, as having neither righteousness of spirit, nor doctrine, because we are not baptized aright. But by the fruit you can know the tree [Matth. 7, 17. 18.]. For we do not yet see, neither in the papacy nor in all the churches, such men who so mightily act and interpret the Scriptures as are on our side, by the grace of God; which is not one of the least gifts of the Spirit, 1 Cor. 12, 10.
69 We see the true fruits of the devil among them, namely that some run away from wife and child, from house and farm, for the sake of rebaptism, and do not want to have any authority, and so on, even though St. Paul teaches: "He who does not provide for his own has denied the faith and is worse than a pagan," 1 Tim. 5, 8. and 1 Cor. 7, 13.
Nor does he want a believing spouse to divorce an unbelieving one. And Christ also wants marriage to be undivided, no matter where fornication is the cause [Matth. 49, 9]. Our spirit allows, yes, it means to keep all kinds of estates and to keep them in honor, and to practice faith in peace through love, from which no rebellion nor cheap complaint about our doctrine can come, even though the papists blame us for all our misfortunes with their lies. But this has its judge, also their own conscience, here and there.
70 Hereby it is also disguised that they pretend that the tariffs are nothing, because the priest or baptist did not believe. For even if St. Peter baptized someone, still no one could know whether St. Peter believed or doubted at that hour, for no one can see his heart. Summa, such a thing also moved the Donatists in former times, that they separated themselves and baptized again, since they saw how some preachers and baptists were unholy, and began to base baptism on human holiness, which Christ bases on his word and commandment.
(71) Yes, it is also a matter of concern to our zealots, the enemies of the sacraments. For even though they pretend that truth and Scripture compel them, they are lying; but this is what pushes them (as they also go out in some places): whether any knave may bring Christ into bread; just as if the whole world were sure and certain that they themselves are believers and holy and not such great knaves before God as those are whom they so sacrilegiously judge and call knaves, and forget the beam in their eye [Matth. 7:3].
We believe that if St. John is not ashamed to hear the word of God from Caiphas and praises it as a prophecy [Joh. 11, 51], and if Moses and the people of Israel accept the prophecy of the godless Balaam and consider it to be the word of God [Deut. 24, 17.], item, Saint Paul accepts the pagan poets Araton and Epimenides, and praises their sayings (as God's word) [Apost. 17, 28. Tit. 1, 12.], and Christ wants to have heard the godless Pharisees on Moses' chair, as the godless teachers [Matth. 23, 2.), then we should disgust ourselves much less, but let God judge their evil life, and still accept their divine word.
drop. For if they are evil, they themselves are evil to them. But if they teach right, they teach us right.
73) So did the pious magi [Matt. 2:4 ff], they heard the word of God from the scripture of Micah through the mouth of Herod the abominable king, who heard it from the ungodly chief priests and scribes. They went to Bethlehem at this word, and found Christ, and nothing prevented them from hearing the word of God everywhere, but only through Herod, the murderer of Christ.
(74) We must confess, however, that the false teachers have the Scriptures and God's word in other articles, and whoever hears it from them and believes it will be saved, even though they are unholy heretics and blasphemers of Christ. It is no small grace that God gives His word also through wicked men and ungodly men; indeed, it is more dangerous when He gives it through holy men than when He gives it through unholy men, so that the unintelligent fall on it, and cling more to the holiness of men than to the word of God. In this way, greater honor is given to men than to God and His word, which is not the case where Judas, Caiphas and Herod preach. Although no one is excused in his evil life, whether God can use it.
Now if an ungodly man can have and teach the right word of God, he can also run and give the sacrament much more rightly, since it is greater to teach the word of God than to baptize, as St. Paul boasts in 1 Cor. 1:17. And as it is said, whoever does not want to believe in baptism before he believes, must never again believe in no baptism. For if I ask, Have you been baptized again? Yes. How do you know that you have been baptized? If thou wilt answer that thy Baptist believed, I ask, How knowest thou? hast thou seen his heart? So you stand like butter on the sun.
76 Therefore, the strongest and most certain reason for our baptism is that God has made a covenant with all the world to be God's flock in all the world, as the gospel says that Christ commanded to preach the gospel in all the world, as well as the prophets.
He has proclaimed this covenant to all the nations. And as a sign of this covenant He instituted baptism, commanded and commanded among all the Gentiles, as Matth. 28,19. says: "Go into all the world and teach all the Gentiles, baptizing them in the name of the Father" etc., just as He made a covenant with Abraham and his seed to be their God, and gave circumcision as a sign of the covenant [Gen. 17, 7.11.].
(77) Here is our certain ground and solemnity, namely, that we are baptized, not because I am sure of the faith, but because God has commanded it and will have it. For though I am never certain of faith, yet I am certain of the commandment, since God has given baptism, because he has made it public before all the world. Here I cannot fail, for God's commandment cannot be false. But he has not said, commanded, or ordered anything about my faith.
78 It is true that one should believe to be baptized, but one should not be baptized on faith. It is a very different thing to have faith, and to rely on faith, and so to be baptized on it. He who is baptized on faith is not only uncertain, but also an idolatrous, disowned Christian, for he trusts and relies on his own, namely on a gift that God has given him, and not on God's word alone, just as another trusts and relies on his strength, wealth, power, wisdom, holiness, which are also gifts given to him by God.
79. But whoever is baptized by God's word and commandment, even if there were no faith, the baptism would still be right and certain, for it is done as God commanded. It is not useful to the unbelieving baptized person because of his unbelief, but that does not make it unjust, uncertain or nothing. If all this should be unjust or nothing, which is not useful to unbelievers, then nothing would remain right nor good. For the gospel is also commanded to be preached to all the world; the unbeliever hears it, and it is of no use to him; but is it not therefore to be a gospel, or an unjust gospel? God Himself is of no use to the wicked; shall he not therefore be God?
80 If therefore an old man should be baptized, and say, Lord, I will be baptized, thou shalt ask: Do you believe? as Philip asked the eunuch, Acts 8:37. 8:37, and we ask those who are baptized every day; he will not come to me and say, "Yes, I will move mountains with my faith," but rather, "Yes, Lord, I believe, but I will not build on such faith, for it may be too weak or uncertain for me; I will be baptized on the commandment of God, who wants it from me, on such a commandment I dare; in time my faith may become as strong as it can be. If I am baptized on his commandment, I know that I am baptized. If I were baptized on my faith, I should be found unbaptized tomorrow, if I lost my faith, or if I were challenged as if I had not believed yesterday. Not to me! He challenges God and his commandment, on which I was baptized; that is certain enough for me. My faith and I are on the same level. If I believe, baptism is useful to me; if I do not believe, it is not useful to me. But baptism is not therefore unjust or uncertain, nor does it stand on eventuro, that is, on the same level, but on the certain word and commandment of God.
(81) So he will also say of his infant baptism, "I thank God and rejoice that I was baptized an infant, for I have done what God commanded; I have believed or not, yet I was baptized by God's command. Baptism is right and certain; God grant that my faith may be certain or uncertain this very day; I may think that I still believe and become certain. Nothing is lacking in baptism; faith is always lacking, for we have enough to learn from faith throughout our lives, and it can fall, so that one says, "Behold, faith was here, and is no longer here;" but one cannot say of baptism, "Behold, baptism was here, and is no longer baptism. No, it still stands, for God's commandment still stands; and what is done according to His commandment also stands and will remain.
So far, I think we have proved strongly enough that the Anabaptists do wrong by destroying the first baptism, even if they were sure that the children were baptized without faith.
can be certain. Again, that the children believe, we can also prove with no saying, which says so brightly and clearly with such or such words: You shall baptize the children, for they also believe. Whoever presses us to prove such letters, we must give way to and win, we find them nowhere described. But pious, sensible Christians do not desire this; the quarrelsome, stiff-necked mobs do, so that they may be seen wisely. Again, they will not bring a letter that says, "You shall baptize old people and not children. But that it is right to baptize children, and that they also believe, we are persuaded from many strong causes.
First of all, because such baptism of infants comes from the apostles, and has been granted by the apostles in their time, we cannot prevent it and must leave it as it is, because no one has yet been able to prove that infants do not believe in baptism, or that such baptism is unjust. For even if I were uncertain that they believed, I would still have to baptize them for the sake of my conscience, since it is much better that baptism should be administered to the children than that I should abstain from it. For if baptism were right and useful, and blessed the children (as we believe), and I did it, I would be guilty of all the children who were lost without baptism; that would be cruel and terrible. But if it were wrong, that is, useless, and did not help the children, then nothing else would be sinned against, except that God's word would be spoken in vain, and His sign would be given in vain; but I would not be guilty of any lost souls, but of the vain use of God's word and sign.
But God would easily forgive me for this, because I did it ignorantly, and would have to do it out of fear, as if I had not invented it, but had come upon myself from the beginning, and could not prove with any Scripture that it was wrong, and would not like to do it where I was told; and it would be just as if I preached God's word, which I must also preach by His command, among the unbelievers in vain; or, as He says [Matth. 7, 6], casting pearls before swine, and the sanctuary before the dogs; what could I do? Here also I would rather therefore sin.
For with vain preaching I am guilty of no souls, but with no preaching I would be guilty of many souls; indeed, it would be too much in one.
(85) This I say, if it be so, that the faith of the children be uncertain, that the certain baptism should not be remitted for uncertain faith, because we have not invented it, but have received it so from the apostles' time: for let nothing be overthrown or changed, which cannot be overthrown or changed with clear scripture. God is whimsical in His works; what He does not want, He sufficiently testifies to in the Scriptures. What he does not testify to there, let it go as his work. We are pardoned; He will not deceive us. This would be a wicked thing if we knew or believed that the baptism of children was unfit, and baptized them nevertheless, as the Waldenses do; for thereby one mocks God and His word.
On the other hand, this is a great indication: No heresy has ever finally existed, but has always come to light, even in the cold, says St. Peter, and become shameful; as St. Paul introduces Jannes and Jambres, and their like, that their foolishness has finally been revealed to everyone etc. [If infant baptism had not been right, indeed, God would not have let it go on so long, nor would He have let it remain so common throughout all Christendom, it would also have had to be disgraced before everyone at last. For the fact that the Anabaptists are now disgracing it is still unfulfilled, and is not yet called disgracing.
Just as God has preserved that Christians all over the world take the Bible for the Bible, the Lord's Prayer for the Lord's Prayer, and infant faith for faith, so He has also preserved infant baptism and not allowed it to perish; and yet all heresies have perished, which were much younger and newer than infant baptism. Such a miraculous work of God indicates that infant baptism must be right. For he has not practiced this in the papacy, which is also a new thing, but has never been accepted by all Christians in the whole world in the same way as infant baptism, the Bible, faith, the Lord's Prayer etc.
(88) Sayest thou, Such things as these do not yet cause infant baptism to be sure, for there is no saying in the Scriptures. Answer: This is true, it does not adulterate strongly enough with sayings, so that you could start infant baptism with the first Christians after the apostles; but it adulterates so much, nevertheless, that now in our time no one may with a good conscience reject or let fall infant baptism, so long brought, because God not only tolerates it with the deed, but also handles it from the beginning, so that it has never yet perished. For where one sees God's work, one must yield and believe just as much as where one hears His word; unless public Scripture tells us to avoid such work. So, I let the papacy go and stand as a work of God; but because the Scriptures are against it, I consider it to be a work of God, but not a work of grace, but of wrath, which is to be avoided, as all other plagues are also the work of God, but in wrath and disgrace.
89. In the third place, it is also God's work that God has always given great, holy gifts to many who have been baptized, enlightening and strengthening them with the Holy Spirit and the understanding of the Scriptures, and doing great things through them in Christendom; as he did to John Hus and his companions at that time, and before him to many other saints; as he is doing now to almost many fine people, and yet he is not driving any of them to rebaptism before, which he would do without doubt if he thought that his commandment of baptism was not being kept right. For he does nothing against himself; neither does he confirm with his gifts the disobedience of his commandment.
90 Because he gives such gifts, which we must confess are God's holy gifts, he confirms the first baptism and considers us to be baptized rightly. Thus we prove with this work that the first baptism is right and the rebaptism is wrong, just as St. Peter and Paul Apost. 15, 8. 9. Also from the miracle, when God gave the Holy Spirit to the Gentiles, these proved God's will that the Gentiles did not have to keep Moses' law.
91. to the fourth, where the first or infant baptism would not be right, it would follow that
longer than in a thousand years there would have been no baptism and no Christianity; which is impossible. For this would make the article of faith false: "I believe a holy Christian church." For over a thousand years almost vain infant baptism has been. Now if baptism is wrong, Christianity has been without baptism for such a long time. If it has been without baptism, it has not been Christianity, for Christianity is Christ's bride, subject and obedient to him, has his Spirit, his Word, his baptism, his sacrament, and all that Christ has.
(92) And if infant baptism were not common throughout the world, but were accepted by some (like the papacy), Anabaptists would have a pretense, and punish those who accept it, just as we punish the clergy for making the sacrament a sacrifice, which remains a sacrament among the laity. But because infant baptism has been practiced throughout the whole world until this day, there is no appearance that it is wrong, but a strong indication that it is right.
To the fifth. This scripture also agrees with this, since St. Paul says of the end-Christ, 2 Thess. 2, 4, that he should sit in God's temple, of which we have heard further above. If it is God's temple, then it is not a heretic pit, but the right Christianity, which must truly have the right baptism, there must be no doubt about it. Now we see and hear no other than infant baptism, both under the pope, Turks and in all the world. Item, that Christ calls the children to come to him and bring them, Matth. 19, 14, and says: the kingdom of God be theirs; item, that the apostles baptized whole houses [Apost. 16, 15. 1 Cor. 1, 16.]; item, that John writes to the children [1 Joh. 2, 14.); item, that St. John became a believer in his mother's womb [Luc. 1, 41.], as is said above.
94 Whether some of these sayings are not enough for the enthusiasts is not up to me; it is enough for me that they still shut everyone up, so that they cannot say that infant baptism is nothing. If it is equally uncertain with them, then I have enough that they must not henceforth nullify it in this way, but leave it in doubt among themselves. But us
it is certain enough, because it is nowhere contrary to Scripture, but according to Scripture.
95 Sixth, because God makes His covenant with all the Gentiles through the gospel, and uses baptism as a sign, who can exclude the children? If the old covenant and the sign of circumcision made Abraham's children believers, so that they were and were called God's people, as he says: "I will be God to your seed" [Gen. 17:7], much more must this new covenant and sign be so powerful, and make those God's people who accept it. Now he commands all the world to accept it. On such a commandment (because no one is excluded) we baptize safely and freely everyone, also no one excluded, unless they oppose and do not want to accept such a covenant. When we baptize everyone according to his commandment, we let him take care of how the baptized believe. We have done this 1) when we preach and baptize. Now if we do not have special sayings that say to baptize infants, as little as they have sayings that say to baptize old people: yet we have the common gospel and common baptism in command to be given to everyone, in which the infants must also be included. We plant and water, and let God prosper [1 Cor. 3:6].
96 Summa, the Anabaptists are too sacrilegious and insolent. For they do not regard baptism as a divine ordinance or commandment, but as if it were a human custom, as many other church customs are under the pope, such as consecrating salt, water, and herbs. For if they considered it a divine order and commandment, they would not speak of it so blasphemously and shamefully, if it were used unjustly. But now they are in the foolish opinion that baptizing is like consecrating water and salt, or wearing caps and plates, so they go out and call it a dog's bath, item, a handful of water, and the abominable words much more.
(97) Those who believe the gospel to be the true word of God certainly do not blaspheme it, even though there are many who do not believe it or accept it, or even use it falsely. But he who
1) "verthan" - everything aligned to the best. Compare St. Louis Edition, Vol. VIII, 750, §14.
If he did not consider it to be the word of God, he would easily come here and blaspheme, saying that it is a fable, a fairy tale, and a fool's tale, and the like; and it would easily happen that he would get disciples who would believe such blasphemous words.
For you should see that if the Anabaptists had first proved their opinion with good reason, they would not have seduced many people nor brought them to themselves. For they have nothing certain or certain for themselves, but by this they bring many people to themselves, that they speak great, splendid blasphemies against baptism; for the devil knows well that when the mad mob hears splendid blasphemies, they fall to it and believe immediately, asking no further reason or cause. As when they hear that baptism is a dog's bath, and that the baptizers are false and evil bath attendants, they say, "Let the devil be baptized, and let God reproach the false bath attendants. This then is their reason, and they stand up, and have nothing else, that they may dispute baptism. For all whom I have heard, even speaking with me of such things, when these glorious blasphemous words, "dog's bath, bath servant, handful of water," etc., have been out, then they have stood up as little men with shorn feet, and nothing more has been left behind, so that they may protect their error.
(99) In the same way, the devil also affects the blasphemers of the sacraments. For because he feels that he cannot find anything certain for his lies, he goes ahead and first fills the ears of the rabble with such magnificent blasphemies that our sacrament is a devouring of flesh and blood, and the like. When these magnificent words are over, all their art immediately comes to an end, and meanwhile they say about the Ascension of Christ etc.
(100) This is what the Jews do in this day and age, to keep their children in their faith, they blaspheme Christ, call him Thola, and confidently lie about him. This frightens an innocent, simple heart and deceives it, as St. Paul says Rom. 16, 18. Therefore they are all right, because they can lead the people as they want with their magnificent blasphemy, and must not show a certain reason for their error.
But if they had first established their thing steadily and well, then it would go well that one would give good slippers to the lie, and paint it with right color.
Because we know that baptism is a divine thing, instituted and commanded by God Himself, we do not look at the abuses of ungodly men, but simply at God's order, and thus find that baptism is in itself a holy, blessed, glorious, heavenly thing, to be held in all honor, with fear and trembling, just as all other of God's orders and commandments, as is also right and just. But that many people abuse the same is not the shield of baptism; for one would also blaspheme the gospel as idle talk, because there are many who abuse it.
Since the Anabaptists have nothing for themselves that I have seen and heard, but vain blasphemous words, let every man beware of them and beware, as certain messengers of the devil sent into the world to blaspheme and pervert the word and order of God, lest men believe them and be saved. For they are the birds that eat up the seed that is sown along the way, Matth. 13, 4.
(103) And for the last I say this, that if a man were never baptized, and yet knew no other way, or believed strongly that he was rightly and well baptized, yet such faith would be enough for him; for as he believes, so he has it before God, and all things are possible to him that believeth (saith Christ [Marc. 9:23]). And such a one could not be baptized again without testing his faith; how much less should one baptize again those who are certain that they have been baptized, God granting that they believed at that time or not. For the rebaptizers cannot be sure that their rebaptism is right, because they base their rebaptism on faith, which they cannot know, and thus play with uncertainty with their rebaptism.
Now it is sin and tempting God whoever is uncertain and doubtful in divine matters; and whoever teaches uncertain delusion for certain truth is just as much a liar as one who speaks openly against the truth, for he speaks what he himself does not know and wants to tell the truth.
nor for truth. But if they wanted to base baptism on God's command and commandment, they would soon see that rebaptism would be neither useful nor necessary, because the divine commandment had already been fulfilled enough with the first baptism.
105. They also blaspheme and deny God's commandment and work. For since the first baptism is God's commandment, and since it has been done enough in deed, and yet they say that it is unjust and a dog's bath, what is that but saying that God's commandment and work is unjust and a dog's bath? And they saw this for no other reason than that they wanted to be sure of faith in baptism, and yet they could not be sure of it. That is, for the sake of uncertain delusion, God's certain commandment and work is sacrilegiously and shamefully denied and blasphemed.
(106) But I also say that the first baptism is without faith; tell me, which of the two is the greatest and most excellent, the Word of God or faith? Is it not true that the Word of God is greater and more excellent than faith, since it is not the Word of God that is based on faith, but faith that is based on the Word of God; moreover, faith is fickle and changeable, but the Word of God remains forever.
107. Further, tell me, if one of these two is to be made different, which is to be made different more cheaply, the unchangeable word or the changeable faith? Is it not then that it is the faith that should be changed, and not the Word of God? It is cheaper for God's word to make another faith (if there was no right one before) than for faith to make the word another. Since they must confess that in the first baptism there was a lack not of God's word but of faith, and that not another word but another faith was needed, why do they not rather act to make another faith and leave the word unchanged? If God's word and order is called wrong because we do not believe in it, then it will slowly and rarely become a true word.
(108) Now, if they would do justice to their own conceit, they should not rebaptize, but rebel.
For baptism is God's word and order, and may not be restored or changed; but faith may be changed (if it has not been). Therefore, they should be justified as believers, and not as rebaptizers, even if they were right, as they are not.
(109) Because 1) such baptists are uncertain of everything, in which they are also found to be liars, deny and blaspheme God's order out of uncertain delusions of lies, and turn the back, basing God's word and order on man's work and faith, also seeking baptism when they should seek faith, and are thus convinced to be erroneous, uncertain, perverse spirits, every devout Christian will beware of them for the salvation of his soul. May Christ our Lord help and grant this, amen.
110 Let this much be taken for granted in the shortness and haste of this time, for I am not able to do anything else at this time, nor, as has been said, do I yet fully know the reason for it. For the devil is angry, and throws the hundred into the thousand, and creates so many tangles that almost no one knows what he believes.
The Anabaptists agree with the enemies of the sacraments that there is only bread and wine in the Lord's Supper. Again, the sacramenters think differently of baptism than the Anabaptists. Thus the sacramenters are not one among themselves. In the same way, the Anabaptists are not one among themselves, but only on us and against us they are one. Just as the papacy, divided into so innumerable groups of priests and monks, ate itself among itself until now, and now all at once become one above us. Worldly princes and lords also so. Pilate and Herod must become one over and against Christ, who are otherwise deadly enemies of each other.
(112) But the error of the Anabaptists is more grievous than that of the sacramenters in this matter. For the sacramenters completely destroy baptism, but these make it new. There is still help and counsel that they may get along. Well, so much has been arranged that the Anabaptists have uncertain delusions.
1) Erlanger (2.): "If".
and faith, and they do not prove their thing.
For even Satan, through all the enthusiasts, does no more now than to bring up vain uncertain things, and thinks it is enough if he can speak of us hopefully and contemptuously, as the sacramental caves do. No one wants to make his conceit certain and prove it; but all their effort is to make our minds suspicious and uncertain. Suspiciones docent, non fidem, and are called Scripture and the Word of God. For the devil sees that he can do nothing against the bright sun of truth; therefore he weaves in the dust, and would gladly make a mist before our eyes, that we should not see the light; and in the mist he holds before us vain wisp of error, that he may deceive us. That is, because they have caught their conceit, ver
they look for how they rhyme writing on it, and pull in with the hair.
But Christ, who has faithfully stood by us until now, would trample Satan under our feet again, and protect you all, even from your tyrant and the seduction of the end of Christ, and graciously help you to his freedom, amen.
137. D. Martin Luther's report to Jakob Probst that he wanted to challenge the Anabaptists by the above letter.
See Appendix, No. 10.
138. D. Martin Luther's letter to Spalatin when he passed him the preceding letter of rebaptism.
See Appendix, No. 11.
Appendix of some of Luther's letters referred to in this part. Newly translated from the Latin.
No. 1.
Luther to Spalatin.
From the impression made by Luther's writing against the King of England, and from the book Wider die Sacramentirer, with which he deals.
The original of this letter can be found in the Anhaltisches Gesammt-Archiv. Printed in Aurifaber, vol. II, p. 330; in De Wette, vol. Ill, p. 163 and in Erlanger Briefwechsel, vol. VI, p. 27.
His brother in Christ, Georg Spalatin, the sincere and faithful servant of God at Altenburg.
Grace and peace! Recently I wrote to you through M. Eberhard with few words, 1) since I was busy all over; but this one will tell you (as I believe) everything you need to know.
1) The letter, delivered to Spalatin by M. Eberhard Brisger, contained only four lines of print.
The same will be done by this Mr. Nicolaus Hausmann, a very good and godly man.
If you have not heard the news from Poland, you will hear it from him.
By the way, by God's grace, everything is still well with us. It is astonishing how many of our people have been annoyed by my book against the king of England 2), while it seems to me very necessary against the great hope of Satan; but Christ will judge.
Furthermore, it is said that Urban Rhegius threatens to write against me, 3) if I do not fulfill the
2) "Luther's Answer to the King of England's Vice Title," St. Louis Edition, Vol. XIX, 410.
3) Rhegius, who had opposed Carlstadt's doctrine of the Lord's Supper, became mistaken about the Lutheran doctrine and expressed his agreement with the Swiss doctrine on September 28, 1526. It was not until July 7, 1528 that Luther was able to express his joy at his return to his doctrine (Erl. Briefw.).
Oecolampad and Zwingli, such great men (as he considers them), should offend; so he is different from what he used to be. So they rage, even before they see it, merely at the rumor of my little book; what will happen when they have seen it? Of course, those many swarms of books will let out one against me. But I shall henceforth attack Oecolampad alone, setting aside the others, and I shall not let him go until I have (with Christ's help) brought Satan down. Augsburg is divided into six sects 1); only Johann Frosch and Stephan 2) still stand bravely and loudly in Christ, who wants to preserve them. And you pray for us, and be well with your rib. Monday after Invocavit [March 11] 1527.
Your Martin Luther.
No. 2.
To Wenceslaus Link.
This letter is duplicated by Walch, and already included in our edition, vol. X, 1533-1539, so we leave it out here. To the locations given there in the preface Col. 127, the Erlanger Briefwechsel, Vol. VI, p. 298 is now to be added.
1) Among them especially the Anabaptists, who in 1527 were 1100 parishioners strong (Erl. Briesw.).
2) Johann Frosch, inscribed Michaelis 1504 at Erfurt as a Carmelite of Bamberg, had obtained the baccalaureate of theology at Toulouse. In 1518 he went with Luther from Augsburg to Wittenberg, where he stayed until his appointment as preacher at St. Anna in Augsburg. After he had resigned his priory at the beginning of 1525 and had become a secular clergyman, he distributed the Lord's Supper with Urban Rhegius on Christmas Day of the same year. Since he, together with Stephan Agricola, stood alone on the Lutheran side after the defection of Urban Rhegius, he had to avoid the city during the Reichstag in 1530, was recalled in 1531, but, because he could not get along with the Zwinglian Michael Cellarius, went to Nuremberg in the same year, where he first became a preacher at St. Jacob's and then, in 1533, pastor at St. Sebald in Schlenpner's place, but died in the same year. - Stephan Agricola ("Kastenbauer"), from Abensberg in Bavaria, Augustinian, confessor of Archduke Ferdinand's wife, then, as Staupitzen's successor, cathedral preacher in Salzburg under Archbishop Matth. Lang, but thrown into prison at Mühldorf by the latter because of Lutheran sentiments, came on his escape in 1523 to Augsburg, where he became preacher at St. Anna's, and here immediately took the Lutheran side. (Erl. Briefw.)
No. 3.
To Johann Agricola.
Of Christian freedom; of visitation.
Printed in Aurifaber, vol. II, p. 347b; in De Wette, vol. Ill, p. 196 and in Erlanger Briefwechsel, vol. VI, p. 84. German in Walch with the wrong date: "Den 2. August".
To the extremely dear brother and companion in Christ, Johann Agricola, the very faithful instructor of the youth at Eisleben.
Grace and peace in Christ! What you write about the freedom of conscience, my dear Agricola, is right and sound; For so far we have taught that a Christian is bound to confess the same, and if the tyrants want to force the opposite, to protect it bravely, although it can sometimes be set aside for the weak and those who do not use coercion nor even fight against it, in order to instruct and win them,' as Paul circumcised Timothy because the Jews needed to be instructed, but did not suffer Titus to be circumcised because they wanted to force him; and he punished Peter for compelling the Gentiles to live Jewishly. Since now the tyrants do not deal with it, that they want to learn as weak, but as servants of the pope and servants of Satan they want our freedom to be destroyed, so one must not give way to them even a hair's breadth or in any point, but confidently pronounce and proclaim with Paul [Gal. 5, 2.]: "Where you allow yourselves to be circumcised, Christ is of no use to you." If you allow one iota of a tyrannical commandment in this way, you have denied the whole Christ. For there is no difference whether one denies Christ in a great or in a small commandment: it is the same Christ in the great and in the small, although freedom is not a small thing, even if it has to do with a small thing, as there is food and drink and a wife, for it costs the blood of the Son of God and is purchased for us. Therefore, it is nothing to boast of love in order to violate liberty, for if that of love should be free against liberty, the same will be free against the whole gospel, which is the same as that of love.
also seek the tyrants. "If the devil tears a finger's breadth, he tears it all the way down." The rest you have written more extensively and know it; this I wanted to add to you as my testimony.
We will deal with our visitators and their decrees 1) when Philip will be there; for here they will be printed, as much as I understand from the Elector. In the meantime, be patient and let the disputations about this matter stand, so that this necessary work of visitation will not be hindered in its course before the time and before its completion. Christ will give that everything will be done in the right way. The world and reason cannot grasp how difficult it is to realize that Christ is our righteousness, so much has the opinion of works become flesh and blood, innate and implanted in our nature. I entrust the cause of the gospel and the church to your intercession; and at the same time I ask Christ for me, that he may strengthen me. Greetings to your Elsa and all. The last of August 1527.
Martin Luther.
No. 4.
To Justus Jonas in Nordhausen.
Luther reports the delivery of his wife; of the suicide of D. Krause; of the visitation; of Duke George's preface to Emser's New Testament; of the cessation of the plague in Wittenberg.
Printed in Aurifaber, vol. II, p. 362 d; in De Wette, vol. Ill, p. 242 and in Erlanger Briefwechsel, vol. VI, p.145.
Grace and peace! Since I have now returned home from the lecture 2) at ten o'clock, I receive your letter. As I read about ten lines of it, I am informed at this very moment that a little daughter 3) has been born to me from my Käthe; glory and praise be to the Father in heaven, amen. The child-bearer has been born
1) The visitation articles. Walch, St. Louis Edition, Vol. X, 1628.
2) Luther read about the Epistle to Titus, which he finished on Dec. 13, to the few students who stayed behind in Wittenberg.
3) Elisabeth; she died on Aug. 3, 1528.
sund, but dull. But my son Johannes 4) is also well and happy. Augustin's wife is also healthy; finally Margaretha Mochin unexpectedly escaped death. We have given five pigs, which I lost, for these. 5) Christ, our consolation, grant that the plague, satisfied with this estimate, may abate. I am the same as I was before, that is, like the apostle [2 Cor. 6:9], as one dead, and behold, I live.
Similar things have been said and written about Emser and Teutleben. That of K[rause] is a long story. 6) The sum is: he died of eight wounds, of which only one was fatal. It is said that he was driven to it by the conscience about the denial of Christ, that is, that both forms must be offered; others add: because he also gave advice either to kill or to expel George 7) of Halle. Since he [Krause], alone in his room and with the doors locked, had counted his money and ordered and written down how he wanted it to be used, and was called early by his daughter in the usual manner, he refused to come and let her in When he was asked if anything was missing, he answered, "Too much." At the hour of lunch he was called again, but did not answer. But after the doors were broken open, behold, there he lay, dressed in boots and cloak, dead on the steps of his bed beside a dagger, but no wounds were to be seen except one on his neck. But after he was undressed, the rest could be seen in the chest and side. Who knows if he was
4) The same had been very ill a month before. See St. Louis edition, vol. XV, appendix, no. 130, col. 2646 f.-there also about Margaretha von Mochau; likewise about Professor Augustin Schurf's wife'.
5) namely, the plague. The plague seized also the animals. - Walch translates: "We have given five sows for those, so I have lost", and remarks: "That is very dark.
6) On D. Joh. Krause and his suicide, compare St. Louiser Ausg., Vol. IX, 262, § 33 and the note thereto; Tischreden, Cap. 24,815, St. Louiser Ausg., vol. XXII, 715 f.; ikick. Vol. X, 2219 f.
7) On this, compare "Luther's Consolation Letter to the Christians of Halle on the Murder of their Preacher M. Winkler of Bischofswerda". Walch, St. Louis ed. vol. X, 1960 ff; Ldiä. Vol. II, 1108, s 226.
has repented in the end, since he has gone away so sane and composed?
Our much-discussed discord at Torgau was almost more than nothing. The one thing you heard from Eisleben was presented and soon settled, and we agreed quite nicely on all things; indeed, the entire visitation will be printed soon. The greatest thing we did was to burden the prince with expenses, but the best thing that happened was that the rumor or suspicion of discord was buried there, praise and thanks be to God! Therefore, that I have not written anything to you about this sad event, it is because it was nothing at all and was considered contemptible.
I am glad that the tyranny of your stone has been alleviated. I wish that you would at least come here alone for a walk to see how the plague, thank God, has become nothing at all. For there are only two left in the hospital, who are also in good health. In the city neither the doctor nor the chaplains 1) have anything to do with any sick people, which is a great sign that the plague has stopped. Greet, I beg you, your and my host Michael; 2) you do not believe with what joy I wish him happiness, that it is given to him, that he is in favor of the word. May Christ increase and perfect this gift of his in him for his glory, amen.
You shall also say that I did think of writing a letter of condolence to Duke George, because I was extremely indignant that those who live under his shadow have so brazenly abused the name of their prince. For if those people had not wanted to spare their prince, they should at least have spared the honor of the common Saxon name and lineage. For I have no pleasure in it, but detest it, that the name of a prince, even of my enemy, should be used so shamefully and abominably.
1) The "Capellan" are Mantel and Rörer, the doctor M. Bohemus.
2) Michael Meyenburg, town clerk, later mayor of Nordhausen, with whom Luther was also a frequent guest.
is sullied by the eternal disgrace of such a preface 3). But since Emser is dead, then Prince George is ill, I change my plan.
There is a rumor among us that the Emperor has come to terms with the Pope and the French, including, it is thought, the English and the Venetians, but that the Turk is preparing a very great campaign. It is uncertain whether against Apulia or Hungary; if against Hungary, he will certainly put Germany in great fear and put Ferdinand to flight.
No. 5.
To Johann Heß in Breslau.
Luther consoles Hess about the raptures developing in Silesia.
Printed in Aurifaber, vol. II, p. 315d; in De Wette, vol. Ill, p. 104 and in Erlanger Briefwechsel, vol. V, p. 343.
Grace and peace in Christ! You say rightly, my dear Heß, "that hitherto there have been vain foul devils", because hitherto in worldly
3) "Duke George's Preface to Emser's New Testament," St. Louis Edition, vol. XIX, 494.
4) Coat.
5) Bugenhagen and his family were in Luther's house.
6) Schurs.
1) In Aurifaber and De Wette: victam; Walch assumes 8triotarn, which the Erlangen correspondence has recorded; we have conjicirt reotarn.
2) It seems to us that in oo6l68tibu8 must be translated.so, not: "in heaven", as opposed to: In oan818 prokani8.
3) on Sunday Jubilate.
4) Compare VirA. ^en., lid. V, v. 710.
5) Walch: "On Monday".
No. 6.
To Johann Heß in Breslau.
Of the Anabaptist movements in Breslau and Luther's writings against the Sacramentirans and Anabaptists.
Printed in Aurifaber, vol. II, p. 327; in De Wette, vol. Ill, p. 263 and in Erlanger Briefwechsel, vol. VI, p. 199. In Aurifaber and Walch with the wrong year 1527.
Grace and peace in Christ, my dear Heß! May our Christ mercifully curb the monstrous things of which you write to me, and have mercy on these poor people who are Satan's prisoners. Something similar is going on in Bavaria; they cannot be restrained by sword or fire; they leave their wives, children, families and goods. Thus Satan rages at this hour, as the last. It does not seem good to me that you report them to the authorities; they will betray themselves, and then the council will order them to leave the city. In all these people there still remains Münzer's spirit that the godless must be exterminated and that the godly will rule on earth, as Cellarius 6) also prophesies in a recently published book, that is, that spirit is completely rebellious. I will see to it that the clock is given back to D. Apel. The plague, thank God, has stopped in our country; the citizens who fled are returning. There is nothing new in our country. I am fighting in my last battle against the Sacramentarians, and I am touching the Anabaptists 7) in order to fortify ours 8). Thus I believe to serve and please Christ, but to displease Satan and to provoke him even more, who rages against me more than most fiercely. I beg you to command me to your prayers and those of your church, and we will fight earnestly, because
6) Martin Cellarius had published a book in Strasbourg under the title: De opsribu8 Dei N6otioni8 6t R6xrodationi8, which Capito provided with a preface, datirt vom 12. Juli 1527.
7) Actually: "submersible" (0stsdapti8ts8).
8) Against the Sacramentarians, "Luthers fgroßesj Bekenntniß vom Abendmahl Christi" appeared in March 1528; against the Anabaptists, "Luthers Brief an zwei Pfarrherren" etc., early February 1528, No. 136 in this volume.
Satan is not joking against us, as you see from such great monstrosities. Christ be with you with his spirit. Greet also the Moiban. D. Pommer greets you with his own. January 27, 1528. 1)
Martin Luther.
No. 7.
To Wilh. Pravest, preacher at Kiel.
Luther declares himself against the enemies of the ceremonies, against the Anabaptists, and warns against Melchior Hofmann.
Printed by Aurifaber, vol. II, p. 370d; by De Wette, vol. Ill, p. 293 and in the Erlanger Briefwechsel, vol. VI, p. 225. The latter lists quite a number (seven) manuscripts and prints made from alleged originals, which we do not list because the Erl. The latter lists a whole number (seven) of manuscripts and prints made from alleged originals.
To the venerable brother in Christ, Wilhelm Pravest, pastor at Kiel in Holstein, the faithful and sincere servant of Christ at the Word.
Grace and peace in Christ! I know, my dear brother in the Lord, that under the pretence of the gospel many offences are committed, and that everything is laid to my charge; but what shall I do? There is no one among them who does not consider himself a hundred times more learned than I am; they do not hear me. For I have more war with them than with the pope, and they do more harm. Indeed, I condemn no ceremonies, unless they conflict with the Gospel; all others I keep unharmed in our church. For even the baptismal font remains, and baptism (even though it is in German) has its customs as before. Yes, I also allow pictures in the church, only the angry people had broken them before my return. So we also hold mass in the traditional dress and customs, except that some German chants are interspersed, and we recite the words of blessing in German instead of the canon. Yes, I by no means want the Latin Mass to be abandoned, and I would not have permitted the German Mass if I had not been compelled to do so. In short, I hate no one more than those who do not accept the free and
1) Aurifaber: 1527.
The people of the world are not allowed to disturb the harmless ceremonies and make freedom into a necessity. You can excuse me, if you read my books, that I do not like these disturbers of the peace, who disturb without cause that which can remain without blame. I am innocent of their raging and blustering. For we have here, thank God, a completely quiet and calm congregation, a free and unharmed church (templum), except for so much that was destroyed before my return from Carlstadt. I wanted you all to beware of Melchior, the furrier, and see to it with the authorities that he is not allowed to preach, even if he should show letters from the king, 2) because he left us resentfully, since we did not approve of his dreams. He is not fit to teach, nor is he called. This you shall tell all yours in my name, that they may shun him and keep silence. Be well and pray for me and commend me to the brethren. Saturday after Reminiscere [March 14] 1528.
Your Martin Luther, with his own hand.
No. 8.
To Nic. Amsdorf in Magdeburg.
Luther reports that he has written to the Duke of Holstein about Melchior Hofmann.
Printed in Aurifaber, vol. II, p. 395; in De Wette, vol. Ill, p. 402 and in Erlanger Briefwechsel, vol. VII, p. 25.
Grace and peace! I wanted to attack this Melchior, 3) your enemy, with the pen, my dear Amsdorf, if there was time, but now I am certainly too overloaded with business. However, I wrote to the Prince of Holstein beforehand, but he answered me in his letter that this was not in his power, but in that of his father,
2) Melchior Hofmann called himself on his writings: "königl. wirden gesetzter Prediger zum Kyl im lant zu Holstein".
3) Melchior Hofmann, the furrier, an Anabaptist. In 1528, Amsdorf had sent out a letter against him, to which Hofmann had replied bitterly.
namely of the king. 1) But be strong, knowing that Satan falls by the very fact that he triumphs. So also those enemies are already in their fall, while they think that they are in power, because it is written [Ps. 73, 18. Vulg.]: "Thou hast overthrown them while they were exalting themselves", and [1 Thess. 5, 3.]: "When they shall say, It is peace, there is no danger" etc.
No. 9.
To Wenc. Link in Nuremberg.
About the Anabaptists, Carlstadt and others.
Printed in Aurifaber, vol. II, p. 376; in De Wette, vol. Ill, p. 311 and in Erlanger Briefwechsel, vol. VI, p. 262.
Grace and peace! I wish you happiness, my dear Wenceslaus, for your second little daughter and the new love and joy of your heart. May Christ grant that you may be happy and all remain well.
Much is written about the Anabaptists elsewhere, but with us, thank God, there is peace. But Carlstadt remains as he was, not to say he becomes more obstinate; but he is forced to remain silent. I believe that you have seen my book against the gushers (Antischwermerum) 2) and the
1) It was not until the following year that King Frederick of Denmark yielded to the urging of his son Christian, Duke of Holstein, and the clergy against Hofmann by organizing a disputation at Flensburg (Erl. Briefw.).
2) Luther's great Confession of the Lord's Supper, St. Loui-' fer Ausg., vol. XX, 894. - Luther's Theses on the Second Marriage of Bishops, idiä. The unnamed author of the theses against which these were set was Pirkheimer.
Theses on the second marriage of the bishops. I believe that the steadfastness of the dying Anabaptists is equal to that which Augustine praises in the Donatists, and Josephus in the Jews in the disturbed Jerusalem. And there is no doubt that many such things are the ravings of Satan, especially when they die in such a way, blaspheming the Sacrament. The holy martyrs, like our Leonhard Emperor, die with fear and humility and great leniency of heart against their enemies; but those seem to increase their obstinacy, as it were, by disgust and indignation against the enemies, and so die.
For the seeds sent, I give you thanks. I entrust myself and my temptations to your prayers. Dürer 3) and Volpracht, the extremely valuable men, seem to me to be carried off, so that they do not see these raging and impending evils. Wars threaten from all sides. Christ have mercy on us, Amen. Tuesday 4) after Cantate 1528.
No. 10.
To Jakob Probst in Bremen.
Luther complains about the increase of the Anabaptists, and reports his writings against them and the Sacramentarians.
Printed in Aurifaber, vol. II, p. 366; in De Wette, vol. III, p. 253 and in Erlanger Briefwechsel, vol. VI, p. 169.
To Jakob Probst, pastor of the church in Bremen.
Grace and peace in the Lord! I give thanks that you are concerned for us, my dear Jacob, for we are in great need of your prayers to help us in the face of the great rage of Satan, which is raging all around us. The new sect of the Revival
3) Dürer died on April 6, 1528. - Wolfgang Volpracht abolished the mass in Nuremberg in 1524. See St. Louis edition, vol. XV, 608, note 1.
4) Walch: "Wednesday".
The future grows extraordinarily through the beautiful glow of those who live and the great boldness of those who die by fire and water. My son was dead, but he came back to life, for in twelve days he ate nothing and was sustained with drink alone in an almost hopeless manner. The Lord has made me richer by a little daughter. The heinous and black 1) plague, which until now surrounded us on all sides with fear of death, has ceased through God's mercy. A son, John, has also been born to Pomeranus. 2) We are all well, except Luther himself, who, healthy in body, has to suffer from the whole world on the outside, and from the devil and all his angels on the inside. I am writing for the second and last time against the boastful Sacramentarians, for the sake of the simple-minded, since this elusive and deceitful spirit has not refuted even a single reason for proof. I will also challenge the Anabaptists by a short letter, for the sake of these very simple-minded people. 3) Pray diligently for me, my dear Jacob. My Käthe sends you her regards along with your rib. Pomeranus also wishes you all the best in Christ. Greetings to all of us. On the day before the circumcision of Christ 1528 [3 December 1527].
Your Martin Luther.
1) Instead of vigella in Aurifaber and De Wette (there is no such word), we have adopted nigella with the Erl. Briesw. nigella assumed.
2) in Luther's house. Compare No. 4 of this appendix.
3) See the last note to No. 6 of this appendix.
No. 11.
To Spalatin in Altenburg.
Luther sends his letter of rebaptism and reports on his other writings.
Printed in Aurifaber, vol. II, p. 367b; in De Wette, vol. Ill, p. 279 and in Erlanger Briefwechsel, vol. VI, p.204.
To the extremely dear brother in Christ, Georg Spalatin, the faithful and godly bishop of Altenburg.
4) No. 136 in this volume.
5) Walch: "Thursdays".
End of the seventeenth part.
A list of rare or obsolete words in Luther's writings,
significantly increased compared to that in the 20th volume, and according to the number of pages of our
Many of these words have been replaced in the text by those now in use. In order not to make the directory too large, the uncommon expressions in the opposing writings have not been included, but where we were able to give an explanation, they have been explained in the writings themselves.
but - again. 18,1002. 20,197. but-one - again. 19,1084,1092. 20,243. but-father - grandfather. 8, 1221, § 256.
abseimen - to skim, to purify. 4, 1514, § 20. the filth 5, 1219, § 84.
abspannen - to deprive someone of something (Leipziger Concordia, p. 477, e manibus auferes). 10, 82. 84. servant and maid 5, 1106, § 19. a son 7, 2124. wife and house 20, 1858, § 73.
wagon - wagon off. 22, 1033.
efern - repeat. 20, 593.
Aglaster - Magpie. 22,1588.
Agtstein - Amber. 8, 1788. 22, 1333.
Ain, Ainen - tips of the ears. 20, 235. 1000.
Alb - white chasuble. 18,1361. 20, 185.
alfanzen, alfenzen - to juggle, to perform antics. 18, 962. 19, 248.
Alfenzen, Alfanzerei - jugglery, jester antics. 18, 1461. 19, 246.
alleding - by all means. 18, 1331. alledigst - most knightly. 19, 421.
Almutium - a gown. 18, 988.
Ammern (embers) - glowing ashes. 14, 333, § 5. an (pronounced: ahn) - without; from: an werden - to get rid of. 18, 296.
Devotion - attention. 20, 216.
to raise - to receive (concoipere; Luther). 13, 2668. anmaßen - to measure, to adjust. 12, 85.
Anwartung - expectancy. 3, 708, § 16.
Armenia, a poison. 19, 1287.
Arstultus (for Aristotle) - Archnarr. 18, 1328.
Asperges (from adspergo) - Zuchat. 19, 1904. aufheben - to make a fuss about, to charge. 18, 1341. aufhaben - to hold up, to move up. 7, 808, § 144. aufknäufeln - to unbutton. 20, 222.
to nail up - to lace up offm. 20, 791.
to set up - to seduce, to deceive (illudere). 3, 83, § 35. to have the fool. 18, 1511.
mount - to come up high. 3, 427, § 6.
appearance - halt, refuge. 7, 455, § 218. mop up - to drive up. 8, 806, § 147.
äugen (eugen) - to show oneself. 3, 1747, § 64. 15, 1465, § 39. aureola - gold florin. 19, 1946.
outraged lust (Carlstadt) - rutting heat. 20, 204. to align - to shout out boastfully. 12, 89; also: to cast aspersions.
aligned - expedient. 3, 995, § 39.
to exclude - to separate. 5, 1219, § 84. s. Schele. ausscheren - to segregate. 19, 613. 22, 1102.
to cut out - to cut out, to cut. 19, 853. Ausschüpfen - to expel. 5, 13, § 30.
auswestern - ausweism. 22, 1487. cf. entwestern.
Disassociation, separation. 18, 1015.
express - eject. 7, 1425, § 101. let be outside.
ibid. 1385, § 19.
to take off - to take off, to reserve something for oneself. 18, 306. 1014.
Excerpt - Exception. 22, 1504. 1506.
Baarschast - the available money and goods. 3, 522, § 8.
Bachant - unlearned man. 22, 1496. 17, 1106, §168.
Banketen - Banketiren, holding banquets. 20, 2137.
Barme - barb, a fish. 8, 1313, § 28.
merciful - merciful. 20, 1794.
Bärwolf man-wolf. 7, 2129. 17, 1114, § 181. 22, 848. 10, 582. 17, 1035, § 29.
build, pave the way. 7, 355, § 10. 14, 1418, § 3.
Tree tops - tree tops. 5.1265.
baurkündig - haughty, associated with a coarse nature.
5, 877, §189. 19,1349.
be mindful of - be mindful of. 19, 777.
Bechtlein - Spänlein. 13, 749.
bedes - both. 19,1735.
to travel - to be in fear or anxiety about something. 8, 155, § 65.
free - to marry. 3, 589, § 8.
Beguine - a type of nun. 19.853. s. Pegine.
authenticated - certified. 19, 1898.
behäglich - pleasing, to will, pleasant. 19, 1116.
humble and skillful. 4, 1715.
take to heart - make hearty. 22, 664.
Beißdrein - dirt. 19, 1402.
beiten - wait. - propagated - missed. 4,1722.
Confessor - martyr. 3, 957, § 60.
beklicken - to blot. 20, 768.
to get - to happen, to encounter. 4, 1676, §24. come to. 5, 709, §31.
announce - to make known. 18,1300.
Bellitschier (bona sciera) - good standing (bonum vultum). 22, 298. 1677.
repent - rue. 18, 305.
Report - Communion pass. 19, 1289. 1392. communiciren. 7,2019. 16, 1794, §3. 1925, § 11.
Reports - Communion (σνναξις) (Luther). 19, 1292. toast - to make someone warm. 20, 31. profession - fame, name. 8, 1095, § 13. called --- known. 3, 137, § 3.
make called - make famous. 8, 751, § 17.
to be called - to have the reputation. 19, 722.
Professions - Occupation. 20, 166.
modestly - assigned, communicated. 7, 1660, § 267. 1767.
§ 485. 2387, § 441.
beschlahen (to shoe) - to consider, to ponder. 15, 697, § 2.
to decide - to overcome by reasons. 19, 268. complain - to make burdensome. 18, 949. beselben - to sully. 19,1701.
exist - meet, infest. 17,1106. lease. 8,1829. consist with - rely on. 18,1518.
bestricken - to take a vow from someone that he will not move away from the place. 22, 1033. (It must be read there "bestricken" instead of "beschicken.") 22, 678.
betheren (betteren) - se concacare. 15.1464, § 10. Betlin - Gebetlein. 19,1122.
amount to - tolerate. 8, 1058, §68. 20, 76. fraudulent - tolerated. 3, 994, § 35.
afflicted -- clouded. 3,1840, § 37.
Bed rupture - a paralytic (paralyticus). 22,1894. betüngen - to fertilize (concacare). 17,1128, § 209. dent - to offer for exchange. 18, 308. prove, itself - to test. 19, 1703. prove - it can be proved. 18, 942. bewandt - related, friendly. 8, 160, § 73. to let tame - to let rule and reign. 7, 1785, § 19. 17, 304, §5.
bidmen - quake. 11, 2264.
form - to represent in a picture. 14, 138, § 30.
Bildung - Bild, Bildniß. 8, 327, § 145.
Binze - rush, a plant for weaving. 3, 717, § 37.
Bireth (Bareit, Banneth) - beret. 11, 487.
Biretlin - beret. 8, 600, § 245. to - be. 18, 1341. 20, 42.
Bißlin (von Buß) - Küsse. 19, 1931.
blank - white. 20, 188.
Blanket - Blank; paper with own signature and seal, but not written on. 19, 1900.
Pale - cheater,-deceiver. 19, 925.
Leaf - the disk. 20,931.
browse - chat. 18,1306.
blecken - to let look, to let see, 18, 1337.
blecket - with lips too short, so that the teeth show.
8,1691. (Missing in Dietz.) remain - to let remain. 18,1301. bleuel - a flat wood provided with a handle for beating. 5, 841, § 104. bleuen - to plague, to drive. 19,1670.
Gaze - sight, appearance. 3, 741, § 66. (Missing from
Dietz.)
blinzlich - with closed eyes. 9, 933, § 6. blinzling - blindly. 20,1008.
Mere, one - lay - shameful fall. 11, 1806.
Bockeln smallpox. 5, 867, §164.
Bombart - a dull, deep sound. 19, 1933. börnen - to burn. 19, 522. 1908.
bosen - to be evil. 7, 2019. erl. 47, 80: "hofen".
Bosen (Bossen) - Possen. 20, 279.
Boßleich - bowling alley. 22, 23. (Förstemann, Neues Urkundenbuch, p. 354, is to read "Boßleich" instead of "Bogleich").
Bötel (Böttel) - beadle, henchman, war servant. 19, 1175. Brandschwanz - a fire that still smokes a little. 19, 963.
Bräsilien - red dyeing wood. 20,819.
Breckin (Bräckin) - bitch (from Bracke, dog), swear word against witches. 3, 1676, § 33.
broad-minded - boastfully broad-minded. 5, 658, § 4. brake - to grind, to clench one's teeth tightly...
Burner - a pest on plants, perhaps aphids.
8, 1679. (Missing in Dietz.)
Fracture - pants. 19, 1027. 22, 734. 1431.
Bruntz shards (Bruntzschirbel) - chamber pot. 22, 1700.
Book guide - bookseller. 19, 530. letters - spelling. 20, 782.
Buff - Puff, Stoß. (Jen. [1566] 4,499b.) 3, 1041, § 28.
Buffer - Jack. 18,1044.
Bufferei - Büberei. 18, 1007.
Bünde - Ausbünde, Hauptsachen. 17,1059, § 71.
Bünd, from the - (and from the -) == flush. 18, 963. 1274. 20, 911.
Bundwerk - edging with fur work. 18, 935.
Penance - Kiss. Jen. (1566) 5, 268b. De Wette 4, 42: Kuß. penance - punish. 7, 2062.
Butze - Schnuppe am Licht. 14, 1853, § 22.
butzen - to take the snout away from the light, to blow the light. 14, 1853, § 22. (Missing in Dietz.)
Caballen - horses. 8, 912, § 150. 980, § 29.
Cam - Khan. 6, 883, § 5.
Carnal (carnalis - carnal), mocking for Cardinal, 19, 716, and Carnalhut - Cardinal's hat 19, 716. These two words should not have been resolved in the text; the resolution has been accidentally carried over from the old edition.
carnal - cardinal. 19, 774.
Carnöffel - the jack of cards; Cardinal. 19, 774.
Casel - a chasuble. 18,1286.1361. 20, 185.
Catherin or Kethe, a secret - a covenant, a chain. 5, 827, § 67.
Cavat - altan-like porch of a house, bay window. 8, 943, § 57.
Cavillation - evasion, sophistry. 19, 1861. cavilliren - to engage in sophistry. 8, 605, § 258. collation - society, guestry. 3, 1127, § 272. collation - table talk. 22, 296.
Comment - Fündlein, Erdichtung. 18, 973. 1047.
Coronene - Crown prayers. 7, 756, § 9. 22, 1319. s. Crown prayers.
Corporal - a white linen cloth for covering the hosts. 18, 1493. 19, 949.
Credence - credentials. 22, 1398. pre-drink, pre-taste. 8, 720, §236.
Curtisans - courtiers. 18,1302.
Dale - Jackdaw. 20,2267.
daemic - stupid, foolish, sleepy, slow, clumsy. 3, 820, § 2.
Giving thanks - thoughts. 19, 1734.
dannen (dirmen, tirmen) - consecriren. 20, 993.
Darbloser - Darbender. 19, 1053, § 42.
Date - Trust,. Hope, confidence. 9, 934, § 7. däuen - digest. 8, 384, § 268.
daumeln - stagger. 20,265.
Dautaffe - perhaps: Deutelmeister. 8, 93, § 200. dehnisch-dehnbar, tough. 8, 38, § 85. 3, 1828, §6. demmen stemmen) - indulge. 3, 258, § 45.
Dirmung - Consecration. 19, 1204. conversion 20, 332. discipliniren - to chastise. 19, 1682.
Docke (Tocke) doll. 19, 1094. 22, 903.
Dockenwerk puppet show. 13, 1288.
Dod - Pathe. 16, 2077, § 14.
Dohn Ton, song. (Jen. [1562] 8, 140.) 3, 1888, § 7. dohnen - tönen, in the compound: lören and dohnen.
Jen. (1585) 2, 236. - Also: donen = to swell.
7, 521, § 63. 9, 986, § 54. Cf. 19, 416.
Double game - fraudulent dice game. 20, 2093. drecket, drecketal - decree, decreetal. 22, 1516. 848.
Thirtieth s. Trigesimä.
Drue - chest, box. Jen. (1566) 4, 316; De Wette 3, 272: Thren.
druhen (drue) - to remain in the chest (drue), to prosper.
10, 1410, § 41.
Printing Pfenning - Pfennigdrücker, Geizwanst. 7, 1026.
Drummen - drums. 18, 1292.
dunen - to be drunk. 19, 416.
Dünkel - To think in favor of. 18, 943.
Dünkelfeiner, Dünkelgut - a thin-skinned person. 5, 829, § 73. 7,1082.
to pursue - to persecute. 14, 793. 16, 23. 20, 593, § 35.
meager - pitiful. 7, 1441, § 138.
Durst s. Thurst.
dürftig (thürstig) - impudent, presumptuous. 19, 1668.
Dutten teat. 20,53.
even - considerable, important. 3, 510, § 3. tremendous, very much so. 3, 559, § 1.
Adventure, on - on the uncertain. 11, 1641. ebenteuerlich - strange. 8,1156, § 136.
steering - driving into the unknown. 20, 775.
The same as an adventurer who does strange things. 3, 467, §5.
before, else. 18, 1446.
ehehaftlg - considerable. 18, 1354.
Ehehalt - servant. 13, 161.
Eyern - Aehren. 14, 1853, § 21.
ehrgyttig - ambitious. 18, 1264.
Ehrnhold - Herold. 15, 1917, § 3.
own - to give to one's own, to appropriate. 18, 1040. also: to be one's own. 19, 1143.
some - some, anything. 3, 1007, § 9. 1655, § 40. 7, 1022.
Einrösser - the one who rides a horse. 22, 1271. also: Landreiter, Gendarm. (Förstemann, N. Urkundenbuch, p. 354b.)
Einsiedel - Hermit. 19, 1169.
eintheidingen - to bring to grace through original language.
3, 1841, § 40.
retract - restrict. 8, 824, § 187.
Vain, a - a nothing. 20, 852. 5, 32, §24.
Elbe - a children's disease caused by sorcery, the heartwort. 3, 1142. 8, 1462, § 3.
Eli singen - to sing a farewell song. 20, 282. 22, 1367: "Heli singen".
Emmeise - ant. (Jen. [1562] 8, 21.) 20, 2240, § 78.
emperen - to dispense with. (Witt. [1553] 3, 465.) 5, 836, § 93.
Outrage - to raise (elevatio), to lift up. 14,1923, § 43.
sensitive sensitive. 20, 240.
mdelich (Luc. 1, 39.) - hasty, hurried. 13, 2737.
end - lead out. 8, 1049, § 47.
finally - definitively. 18, 1441. once and for all. 8, 1166, § 153.
Engelloten - English gold coins. 19, 412. enhandle - back. 18,881. 14, 2, §1.
Enne - Narr. 19, 269. Dietz says: "I can explain this strange word as little as Grimm." - "Enne" is, as we assume, not a special word, but N ("En"), the initial letter of "fool". The ending "ne" is probably added to give the N as many letters as "Narr" has. To write "N..." would have been dangerous.
discover - to take off the cover, to expose. 9, 797, §.43. de-complete - incomplete. 19, 1943.
counter - entgegegentreten. 14.114. (Dietz.)
to make a eunuch. 16, 2175, §54.
contain - maintain, nourish. 9,1055, § 13.
deprive - deprive of help. 20,1858.
to teach - to bring in the right direction, to instruct. 20, 256,1051.
to be overbearing. 11, 1645. resist, defy. 6, 868, §31. standhaltm: 14, 159, § 5.
Entwehrung - deprivation, loss. 16, 1446. 1459. entwerden - to escape, to flee. 11, 1809.
to wash away the chrism and oil (Bucer). 20, 418, § 131.
rapture - to snatch away, to rapture. 3, 75, § 11.
Epulo - Schlemmer. 19, 1892.
He - Mr. 20, 272.
acquire - acquire. 19,1400. 8, 556, §155.
to behold, to show oneself, to reveal oneself. 7, 2363, § 388.
(With Walch: to occur.)
Erbeis - pea. 20, 952.
Deferral - reverence. 19, 1157.
erbidmm - earthquake. 8,183, § 126.
to delight - to compensate for something. 13.701. get - to get. 12, 91.
to make merry - to enjoy, to delight. 13, 2755. serious - fighting, quarreling (tumultuari). 14, 1784, § 31. erschießlich - fruitful, beneficial. 14, 17, § 3.
slain - smashed (afflictus). 19, 1142.
to pour out - to pour out abundantly. 15,1671, § 22. (Missing in Dietz.)
erseuchelt - hunted down. (Cf. geseseuchelt.) 16, 2159, § 21. extend - prolong, continue. 9, 1380, § 38.
wanted - searched. 20,178.
consider - trust. 19, 442.
to consider - to be prepared for. 13, 701. bold - confident, defiant, audacious. 19, 1716.
Archstultus - Aristotle. 18, 1338.
about or sthan - earlier. 18, 1535.
stho - somewhere. 20, 949.1009.
eugen s. äugen. Cf. eräugen.
Tray - hole, crack. 3, 559.
Fan - tie, string (around hats, boots and clothes). Gen. 38, 16. 3, 953, § 51. 3, 558.
Facilet - Sweat towel, handkerchief or handkerchief. 13, 2761. (Missing in Dietz.)
Farch mother - piglet mother, Säu. 20, 1950.
almost - very. 18,934.
to let oneself be lazy = to let oneself be peevish. 8, 583, §210. to do lazily - to be peevish. 8, 1163, § 147.
Rotten - lazy. 3, 1650, § 26.
Purgatory soul - soul in purgatory. 18, 950.
fehelich (vhelich) without driving, safe. 15, 1790. 17, 1261, § 76.
enemies - hate. 19, 778.
hostile - very much so. 3, 161, § 16. 208, § 29. 8, 1002, § 2. 18,1292.
feisten - fart. 20,1994.
fern (fert) - in the previous year, in the idiom: Heuer wie fern. 13, 660.
to prepare - to dispatch. Gen. 28, 5. cf. v. 6. prepare, prepare, prepare, prepare. 3,585.
Fests machen - to make a fuss. 3, 394, § 18. 8, 840, 8 229.
Fire, the sacred - the rose, the red run. 20, 2014. fiebern (fiddern) - to feather, to decorate. 19,1913. 8,1102.
Felt - reference. 3, 770, § 6. Unpolished man. 7, 1143.
Felting - clumsiness. 18, 1326.
Finance intrigues. 18, 1537. 19,1762.
Finance - intrigue, fraud. 3, 708, § 16. 10, 83. 19, 1762.
fitzeln (shred) - to tear to shreds. 20, 778.
Fladdernholz - burl wood, from maple trees. Hesek. 27, 5. 3, 716, § 37.
licheniferous epidemics - licheniferous contagious diseases. 3, 857, § 89.
Flegel - flagella, flagella. 7, 2115.
foddern - demand. 19, 1103.
Claim - promotion. 20, 166.
Frauenhut - women's guardian, eunuch. 17, 1369, § 125. freidig - courageous. 17,1369, § 125.
Freidigkeit - boldness, courage, confidence. 17, 1369, § 126.
free - make free. 20, 153.
Freihet - Vagabund, Landstreicher. 8,1853. Weim. Bible: Freiharten.
alien - to alienate, to deprive. 18,1309.
fretzen - to feed, to feed. 20, 2000. take their food. 4,196.
Joyful fasts - the fasts on the Quatember days. 7, 524. § 68.
To pious (frumen) - that which is pious, useful. 11, 1649. lead - guide. 20, 232.
to be special - to stand out, to be special in the eyes of others. 5, 20, § 56.
Fürsprech - advocate, representative, advocate. 20,44.
Ford - Ride. 5, 659, § 9.
gach - abrupt, hurried. 20,889.
Gack - Kaak, pillory, pillory. 20, 998. In De Wette I, 569 erroneously "sack". Seidemann in De Wette VI, 670 has improved this, but explains it as "gallows".
gallen schallen. 5, 1212, §73.
Gauls - the priests of Cybele. 19, 1483.
Galrede - jelly. 19, 422. 20, 2035. 7, 528, § 76. 2378, § 420.
gan (Jen. [1568] 6, 112b.) - gönne. 7, 1025. 19, 413.
Ganerbenhaus (Janerbenhaus) - a house to which everyone has a right and which is open to everyone. 19, 510.
Cooking - yarn, nets. 22,1281.
Garst - Malice. 19,1854.
Gauch (Gauff) Shit, foolishness. 18,1356.
Gauch (name of the cuckoo) - Narr. 7, 1039. 19,1842.
Gäucherei (Gäuchelei) - foolishness. 18, 1358. 19, 1887. 20,793.
Act, proceed. 3, 1042, § 30. gebühren - to be granted. 8, 1320, § 6. gecken (geckzen) - cries of jackdaws. 19, 776, 1865. geckismus - mocking name Luther gives to Agricola's catechism. 20,1654.
Geding - agreement, contract. 3, 1011, § 2. geel (gel) - yellow. 19, 630. 20, 883.
dangerous (gefehr) - hostile, leprous. 8, 595, § 235.
813, § 162.
Danger - deceit, deceitfulness. 3, 431, § 19. fallen - where to come, fall. 3, 430, § 14. Gegenwurs - object (objectum). 18, 953. gehei - ridicule, mockery. 7, 1131. 8, 75, § 164. geheien - to mock, ridicule, vexiren. 4, 1455, § 18.
1506, § 90.
gehend (yawn) quickly, suddenly. 3, 1680, § 43. gehnemäulen - to open the mouth yawning. 20, 837. geiferet - empty chatter. 18,1358.
Geilen - testicles. 5, 818, § 43.
horny - persistently ask. 8, 1734. after someone -
- to be inferior to him in a lewd way. 3, 575, § 18. spiritual - at the bottom of the heart. 4, 1671, § 4. gekramt - bought. 19, 1762. gekröchtzet - croaked. Jen. (1568) 7, 224. krunkt - eagerly striven for. 16, 2159, § 20. deliver - curdle. 8, W5, § 113.
to apply - to give payment, to pay. 8, 1151, § 128. soldered a charge of lead, bullet. 17, 1401, § 7. gladly - against which. 19, 627. instead: Dem Türken read: Gem. gemeiniglich - like all people in general. 18, 1301. gewannt - so-called. 3, 169, § 17.
genemäulen s. gehnemäulen.
Genetter (Ital. ginetto) - light horse. 13, 1748. enjoyable - profitable. 18, 1523.
discussed - placed in the place. 20, 13.
Plaster - patching. 20,778.
Geplärr Blendwerk. 7, 587, § 16. 2207, § 33. geramen - to target, to take aim at.
19, 1941. cf. De Wette VI, 222. gerathen - entrathen, entbehren. 20, 189, § 147. gereden - to vow, to promise. 19, 720. 7, 2202, § 25. geren - Rockschöoß. (Ezek. 16, 8.) 8, 1277. scaffold - armor. 5, 896, § 11.
Business - creature. 8, 1031, § 6. Order. 8, 1128, § 79.
Geschicht, that which has happened, the factum. 20, 277. 1007, § 284.
accelerated (Hos. 12, 5.) - given the victory. 19, 866. hanky-panky - entourage. 7,963.
geschmeucht - smoked, burned. 17, 1375, § 138. pushed - pushed, pushed. 19, 816.
swung - swings. 20, 52.
schwoll (geschwal) schwoll. 13, 2393.
Ulcer - a large swarm. 19, 831.
Gesell, a good - hypocrite, godless man. 8, 56, § 122.
221, § 198.
pestilent - striving after. 16, 2159, § 20.
Clamp - clasp. 22, 1686.
tense - imprisoned. 7, 2098. 2099.
Gesperr - beams, rafters. 19, 1881. Gespügniß - haunting, empty pretense. 18, 962. gestehen - to come to stand, to taste. 22, 1882, No. 583 Geströde (Gestrod) - flushing light. 19, 1389. 5, 1306, § 6. getas (getae) Gothen. 10, 342, § 151.
Walk. 22, 1588. s. gecken.
Getzung - tongue, language. Witt. (1553) 6, 481.
Geuchelei (Geucherei) s. Smokehouse. 20, 793.
geudic - wasteful. Witt.(1553) 6, 591. 10, 346. § 163.
Geuße - abundance (in our edition: "sufficiency"). 10, 402, § 51.
Gewähr - Besitz, (Luther). 9, 940, § 16. 16, 920.
because of - important. 14, 378, § 3.
Rifles - weir, dam. 19, 693.
wean - wean (off the breast), wean.
desired (adj.) - for which I have a desire. 8, 1333, § 33.
Gezaue - tools. 19, 639. 14, 889, § 33.
Tides, the seven - horae canonicae. 19, 860.
Gezeug - witness. 18,1329.
Tool. 1 Kings 6, 7. tools. 1 Kings 7, 48.
Gezeug - team. 14, 829. (This meaning is missing in Dietz.)
Gezeugniß - Testimony. 18, 954.
gezwagen - pinched, head washed. 11, 1226.
Gout - the small or half blow (Luther). 8, 1830.
gieren - to ferment. 3, 919, § 31.
Gift - gift, present. 3, 1003, § 61.
same - straight ahead. 7, 2046.
gleichbertig (equal) - equal in form. 9, 983. equal donor. ibid. 989.
same purchase - legal purchase. 20,792.
Equal - Gleichniß. 20, 1967.
Equality. 20, 281.
straight out, without digression. 8, 750, § 12.
gliche - gleißete. 12, 1283.
milder - lenient. 11, 1842.
glinzen - shine. 7, 1356.
glum - dirty, turbid. 17, 2146.
glw (glu) - glühmd, shiny, polirt, smooth. 8, 1776. 1798. 9, 856, § 94. 14, 308, § 4.
Gnadjunker - gracious Junker. 9.1042, § 81.
Göckelmännlein - Gaukelmännlein, Närrchen. 20, 2195.
göcken (köcken) - to spit, to vomit. 20, 866.
Göckler - Gaukler. 19, 413.
Gold fast - Noth fast, the fasts on the four days of Quatember. 19, 601. 7, 521, § 62.
Gorre - bad horse. 20, 978.
gorren - growl. 3, 930, § 61.
divine - divine, representing God. 3, 1049, § 50.
Idolater - idolater. 20, 776. 4, 186.
Graet, great - a kind of thistle. 3,1973, § 164.
graupen - graupeln. 3, 931, § 63.
Grempelmarkt - flea market, Krammarkt. 17, 1329, § 39.
gro - coarse. 19, 629. 634.
Grumpen - crumbs, lumps. 18, 1287. 20, 1847.
Reasons - Fundamentals (fundamenta). 19, 1119.
Grunt, misread Erl. 27, 238 instead of: Grumpen.
Gugel (Kogel) - hood, cap. 18, 1552. therefore:
Gugelfritz - a monk. 18, 1533.
Guldenstück (gülden piece) - gold jewelry, gold-embroidered garment. 10, 346. 7, 585, § 11. 2357, § 370. 8, 1143, § 113.
Validity - tax, levy, tax on goods, land rent. 3, 8, § 19.
gumpen - jump. 13, 1097.
To give away one's hair - to suffer a severe defeat. 20, 1016. 19, 417, § 12. Also: to prepare for defeat. 20, 2072.
Habich - Goshawk, Jagdfalke. 16, 970, § 53.
Hadeln (Haddeln, Hoddeln) - rags, rags. 19, 1412. 1902.
Hahnwirthin - whore hostess. 7, 1221. neck-beating - ear-slapping (κολαψίζειν). 4, 173. hamen - angel. 22, 1442, also in the idiom: to fish before the Hamen - to chase away the fish that are before the fishing rod.
Handfan - Manipel. 20, 390, § 59.
Hänfpotzen - scarecrow in hemp. 8, 1206, § 228. 3, 1680, § 43.
Hare (hair) - hair, fur. In the idiom: Are you of the hair, that is, are you so constituted? 20, 165. 830.
Harns - Harns. 18, 1337.
Urinary sherd - chamber pot. 19, 1263.
Harre, die - the long time. 22, 1489.
häubist - hauest. 18, 1341.
Haufe, der Verlorne - the troop of the army. 20, 2178. Seidemann, Münzer, page 84, explains it: "der erste Schlachthaufe".
Heerfahrt - War, Feldzug. 3, 246, § 14.
Heie - mallet, wooden hammer, ram block (Grimm). 20, 779.
heisch heiser. 7, 402, § 107.
Heroes - leg irons. 19, 1682.
Helekeplin - Hehlkäpplein. 20, 2112. dwarfs who make themselves invisible by means of a cap. 3, 1150. the cap itself. 17, 1367, § 121.
Heli sing s. Eli.
holy - thirsty. Jer. 2, 25. 8,1780. sanctify - be unanimous. 14, 335, § 3.
Hempel - Dummkopf. 20, 956. 970. unpolished man. 7,1143.
Autumn - harvest. 8, 1161, § 145. herwieder - against. 18, 1450. himmern - neigh. 15, 791, §18. hinnlein - hinds, deer twins. Hohel. 4, 5. 9, 1008, §7.
Hippenbube - Holhipler (Eck). 15, 1288, § 4.
Hofrecht (Court right) - court right, discretion, opinion. 20, 285. 1062.
höfeln (hofeln) - to plane. 8, 522, § 84. 1802.
Hoffel - Planer. 18,956.
Holder - elder. 3, 166, § 10.
to fetch, to close in the hollow - to make a conclusion from silence. 18,1425.
holhippellen - mean scolding of a lottery boy. 18, 1253.
Holhipler - a meanly scolding lotterbube. 3, 1806, § 110. 18, 955. Zwingli uses the form: "Holhüppen" (20, 1205. cf. 20, 1189), Emser: "Holhuppen" (18, 1253, note 5), people who fetch the Hüppen, i.e. the Abhub. - Kawerau, Agricola, p. 112, explains (because he confuses "Hippe" [Abhub] with "Hippel" [Waffle]) "Hippenbube": a boy who offers baked goods for sale. In Förstemann, N. Urkundenb., p. 294a, we find: "Hippenträger".
Hell - oven corner. 22,777.
Holzschuher - Barfüßermönche, Franciscan. 22, 683. 18, 1418 f.
Horä - the seven times of prayer. 18, 1552. s. Seven times.
Hulde - Homage. 8,1788.
Hülfen Gehülfin. 19, 1733.
hutzelig - shriveled, like baked fruit. 22, 1984.
Hutzelprediger, ein Scheltwort Carlstadts wider Luther. 20, 258.
ichtes, ichts - anything. 18, 893. 20, 959. 22, 8.
5, 1063, § 7.
herzen, sich - to speak of oneself in the majority. 20, 2223.
always, more and more - ever. 18, 1493. 20, 797.
Fervor - Brunst. 19, 1155.
indachtig - mindful. 9, 1141.
Island - infula, bishop's cap. 18, 1490. cap. 16, 2108, § 11.
irtzen (Jen. [1568] 6, 544b) - to call "your" (like dutzen).
to err - to make mad. 3, 444, 8 17. 797, 8 5.
jach (gach) - quickly, hurriedly. 20, 889.
hunt. 20, 1915. 8, 1147, 8 120. 1204, § 224.
Yacht baptism - emergency baptism. 19, 1227.
Janerbenhaus s. Gauerbenhaus.
Jauf - Gauch, joke, foolishness. 18, 1356.
Jekel - Jacob. 3,469,8 8.
Jenitser - Janissaries. 22, 1604.
Jope - jacket. 20,747.
Juche - Jauche. Witt. (1554) 7, 250d. 18, 1031, 8 67.
Erl.: Youth.
Jew, a red - the Turk. - 22, 858.
Jüdischheit - Judenschäft. 20, 1826.
Jungherren, Junghern Junker. 13,2662. 20,875.
Kanden (Kandel) - Kannen. 19, 823. 7, 2283, 8 193.
§, 197, 8 154.
Kasel s. Casel.
kaufschlagen - to conclude a trade. 3, 425, § 1
Kemnotes - chambers. 20, 955.
heretic - to make a heretic. 18, 1299.
Keulichen - beads. 7, 2439.
Keutel - bag in the middle of the catch net. 22, 1656.
kick - to push, to hit. 20, 167. 223. 799.
Kielkropf (Kilkrob, Kilkropp) - changeling, an idiot. 19, 1296. 20, 258. 1982. 22, 757.
Kinckernel Mandate (?). 19, 1927.
to grind - to grind one's teeth. 19, 1722. to make a piercing sound. 8, 1327, § 20, § 21.
Klägling - a person who always complains. 9, 1752.
Klaret - sugar water or other crafty potion.
13,142. 7, 2326, § 296.
Klaretlin - a silk or also a fine linen cloth.
Kleuel - ball. 3, 1642, 8 4.
Click - blob, blemish. 7, 1669, § 287.
click - blot, smear. 20, 768. be unclean. 8, 903, § 128.
care - climb. 3, 816, § 33.
Cliff - a trap that collapses. 8, 592, § 229.
klitzschen - gossip. 20, 779.
jingle - ring. 20, 904.
Gag - unpolished man. 7, 1143.
Kobelbad - Teufelsbad (Kobel - Devil [Grimm]). 12, 1415.
Köckelei, Köckerei - Speierei. 20, 800.
cockt gaukelt. 17, 586, 8 24.
köcken - disgust to vomit, vomit. 20, 800.
Köcken - the spit. 17, 1330, § 42.
Kofent - thin beer. 3, 1647, § 18. 9, 1689, § 27. 22,
1920, No. 954.
Kogel s. Gugel.
Kogelzipfel - tip of the hood (liripipium). 18, 988.
Köhr - Election. 5,874, § 185.
Kolde - head, also the plate. 18,1553. 19,1354. in the idiom: mit der Kolde lausen, 5, 1307, 8 8, Kolde means a beating. 20, 2115. 3, 1825, 8 46. kolde - stiff-necked, obstinate. 8, 147, 8 47. körestein - a choice stone. 7, 2410, 8 505. körkinder - adopted children. 20, 2081.
korre - kirre, zahm. 10, 382.
körrn - bold, audacious. 20, 1765.
Corso - Corsican wine. 17, 1038, 8 34.
Köten, der Köten spielen - to deal with someone as one pleases. 20, 2088. - The Köhde == the ankle on the horse's foot.
Vomit - whore. 19,1887.
Kränk (Kenck) - weakness, lack of strength. 7, 1424, § 100.
krauchen - to crawl. 15, 1478, § 6.
Krausen (Kroos in Low German) - jug. Erl. 55, 67. herbs, (deal with) herbs - sorcery. 22, 1781. kreißen - (the ears) ring. 19, 714.
Kretschmer (Kretschmar, Kretzmer, Kretzmaier) - Krämer, Wirth. 18, 306. 19, 820. Wirthshaus. 7, 2011.
Crown Prayers - Prayers of the Crown of the Blessed Virgin. 22, 1319.
Toad gerick - toad breeding (Gerick - the young brood). 13, 1265.
krump -krumm. 20, 30.
Coolable - crib. 13, 1084.
kündig - apparently, universally known. 19, 241.
Küriß (Kuruß) - armor, harness. 7, 2022. 22, 191. cf. 7, 2395, § 465. 8,72, § 158. 144, § 40.
Kürisser - a soldier protected with a Küraß. 18,
Kux - share in the mine. 22, 812. kützeln - ticklish. 20, 2225.
Lactuke - lettuce, herbs. 19, 434.
Ladünkel (Tentzel I, 211 Laßdünkel, supercilium) - who lets himself think something. 22, 689.
Lamprete - Bricke, a delicious fish. 18, 958.
Land travelers - travelers who come a long way by land. 3,42, 8 44. also by water. 3,637,8 34.
long - aim, have their reticle (is est scopus). 14, 6, § 9.
long-lasting. 19, 1166.
lappen - to put on a cloth, to mend. 20, 234.
Latwerge sauce. 7,522,8 64.
Arbor - Permit. 19, 258. 601.
Lauer (Lawer) - a rogue. 22, 1316. (lora - after wine, grape marc, pomace wine) bad wine. 19, 539. läuftig - volubly, hurriedly. 3, 995, § 39. gangly, idiä. 1071, § 109: 1120, § 252.
honest - alone. 4,1670, 8 2.
Leich, die - bowling alley. 22, 665. 5, 802, § 5. reckless - frivolous. 20, 234.
leit - liegt. 19, 1119.
lenden - to steer, turn, guide. 8, 1800. 18, 1268. 20, 201.
Reader - Lector (at the university). 18, 1053.
Letze farewell. 20, 2015. 2149.
letzen - Valet say. 8, 726, § 250. adopt. 3, 1915, § 59.
Last - valete. 3,255, § 36. garaus, ibid. 1750, § 73. leugen - to deny, and lie. 20,175.183. 814.
Libell Schmähschrift. 19, 1930. liebedienen - to flatter. 8, 875, § 67. liederlich leichtlich. 7, 1899. 19, 1850. leftward - to wrong opinion. 18, 960.
Liripipium - tapered lobe, appendage on hood. 18, 988. 19, 1813.
Litten - Getae? (Gothen). 5, 1313, § 23.
löcken (lick) - to be impudent and wanton (Luther). 8, 1707. apost. 9, 5. 1 Sam. 2, 29. 3, 1748, § 68. leaping, jumping (Luther). 8, 1734. 20, 799, § 87. 2031, § 1. Striking out behind. 3, 962, § 8. 1055, 8 63. 17,1037,8 33.
loddern - to lead out in a boyish way. 20, 203.
lörlen - to listen, to whine. 19, 1251. lören und dohnen. Jen. (1585) 2, 236.
solve - buy loose. 3, 92, 8 60.
Solution. 19, 627.
Losunger - second mayor. 5, 888.
Lotter - Lotterbube. 22, 1650.
lucke - lying (corner). 17, 1530, 8 4.
Luckmann - Lügenmann (Eck). 15, 1320, § 48. 1328, 8 80.
Slut paners - vagrants who go on the lottery. 13 2736
Lulaffe, a swear word. 16,1716, 8 46.
Lungs, with - throw out -jaqen away with disgrace. 13,1224. 20,780.
lunzen - to lounge. 4, 1665.
lurtsch - futsch, lost. 20, 991.
lützel - little. 16, 2073, § 6.
Magister noster, title of the doctors at the university. 18,1502.
mähren - to stir around. 19, 278. 3, 692, § 47.
makeln - to stain. 18,1302.
mal an, in the idiom: pfui dein mal an. 5, 1324, § 51, or: pfui dich mal an == pfui dich doch! 20, 965. 7, 2425; also: pfui dich Maul an. 7, 2218, § 55.- pfui dein Maul an. 7, 2347, 8 348. 8, 113, 8 245.
Malstatt - place of gathering. 17, 285. Malvasia - a delicious wine. 18, 1024. 1340. maniple - hand flag, a piece of ecclesiastical regalia. 18, 1490. 20, 390.
Maran - a complete unbeliever. 22, 851. 1609. mardern - covered with marten fur. 20, 226.
Marten hood - a delectable wide upper garment trimmed with marten fur. 7.2135. 13.1298.
Martyrdom - martyrdom image. 8, 305, 8 95.
martyr - curse. 3,814,8 29. 17,1369, § 126.
to moderate, to take one's measure, to conform to. 12, 85.
Maul - Maulthier. 7.1401, § 53. (Erl. 45, 243 wrong: "Gaul".)
mulen - to pull the mouth. 20, 786.
Mouse, the name of a weapon. 5, 864, § 157.
mausen - to play a game in the dark. 17, 1357, § 94. 98, 8 17.
mausen - to moult, to shed the shell (from cancer). 7, 1983.
more - more. 19, 628.
Mehrde (Meerde, Merde [merda]) - porridge, mixture. 10, 1944. koth. 20, 2094.
avoid - to be patient. 22, 501.
meijsche Butter - May butter. 19, 1264.
menkeln - to find fault with, to find deficiency. 20, 775.
noticeable - to be noted, to be observed. 4, 1674, § 16.
Metze - a maiden. 18, 1483.
Mutineer - instigator of mutiny, seditionist, 3, 770, § 6.
mild - inept. 18, 892.
Minor penitentiary master - sub-penitentiary master. 19, 773.
minders - in the least. 20, 490.
disrespectful. 18, 948. 3, 968, § 26. 5, 1231, § 108.
Dishonor - disrespect, blasphemy. 18, 968. 16, 1660, § 84.
Abuser - one who abuses. 3, 1705, § 118.
mißhallen, mißhellen - to contradict. 18, 964.
Mithaller - who votes with someone. 18, 966.
Newt, the colorful - [the poisonous animal,] "since all poisonous worms fetch poison" (Luther). 7, 181, § 95. 22, 1045. 1047.
Morche - morels, a fungus. 20, 578.
Morff - Pig. 22, 1713.
morren - to murmur (?). 7, 2395, 8 466.
Moschel - Shell. 20, 213.
Muhme - sibling (Luther). 22, 1142. 3, 329, 8 25.
Mundbügel, Erl. 56, 120, is wrong reading instead of: "Winden und Bülgen". Cf. De Wette, VI, 487, note 6.
Muffen - leisure. Jen. (1566) 4, 304b.
indifferent - indifferent, without validity. 20, 678.
Nachmann - the second husband of a wife, after the death of the first. 3, 563, § 9.
approaching - almost. 18, 1273.
nehrlich, nerlich - almost, hardly. 19, 1302. slight, puny. 8, 406, § 319.
nehrlicher - more too close (talk). 11, 1642.
Niclas bishops - children's play bishops. 19, 675. 1358. 16, 980, § 72.
Niederwad - pants (break). 8, 391, § 285. 16, 961, § 32.
riveting, itself - itself suffering. 19, 1910.
Niftel - Nephews. Erl. 56, 107. 111.
nigern - curious. 20, 2225.
to force oneself. 18, 955.
Odern - veins. 19,725.
Oel (Ohel) - eel. 5, 854, § 134.
openly apparent, clear. 19, 827.
ömen - to make assumptions. 20, 744. 3, 583, § 12.
Ongeil - without testicles, eunuch (Luther). 5, 818, § 43.
Order - Order. 18, 307.
Order - ordination. 19, 1146.
Place - End. Ex. 26, 4. 10. 9,1393, § 10.
Place of the clothes - the extreme ends. 18, 965.
örtern - to interpret, explain. 18, 1272. determine. 8, 709, § 214. weave something back and forth into the four places of the world (Luther). 5, 664, 8 23.
örtern - to tie to a place. 18, 1350. 20, 13. 53.
Oertern, zun - to strike -- to dig for ore veins. 5, 393.
Ortsgulden - the place of a guilder, a quarter guilder. 3,369, § 5. 878, § 6. 1569.
Oeß -Aas(?). 20, 315.
Ostiarius - doorkeeper (the lowest consecration). 19, 284.
Pacem (euphemistic for podicem) - the rear. 20, 1968, also: its incense. 17, 1037, 8 32.
Pallium - bishop's insignia (bishop's mantle 18, 1008, explained 17, 1125, 8 203). 10, 289.
pampeln - to fidget. 20, 851. 8, 515, § 71.
Paneth, Panet - beret. (Witt, [1554] 7, 263.) 19, 831, 8 32.
panketiren - to hold a banquet. 20, 2138.
panzerfegen - to clean, polish, rub, martyr. 3, 605, § 17. 858, § 90.
Poppies. 18, 296. Also: the woolly seedlings flying around in autumn. 19, 1505. 18,254.
Parasel (bargelIo) - the captain of the guard in Rome. 22, 1637.
Parret (Parreth, Pirret) - beret. 6, 1286, § 4.
Parteke - a begging play. 11, 1743.
Parteken, go to Parteken - go begging. 22, 47.
Paten - host plate. 19, 1053.
paussen (pauses) - to be bulging, full, thick. 3, 1058, § 71.
5,1109. 1199, § 45. 17, 1101, § 160.
Pegine, Beguine - Beguine, a type of nun. 13, 2612.
Pellitschir 22, 1677 s. Bellitschier.
Pearl Island s. Island.
Staff - the standing of the various estates. 5, 878, 8 191.
peulen - to do dirty work (?). 7, 1847.
pferchen - shit. 19, 1406.
Pfinnchen - Pinnchen, Nägelchen (Grimm). 20, 1904.
pfindt - feels. 18, 1349.
Care, a - exist - buy revenue from customs and pensions by annual levy. 13, 2300.
Pirzel - rump, tail. 20, 1968.
Plattner - Plattenschläger, Harnischmacher. 9, 821, § 20.
Pletting plate carrier, Monk. 5, 973, § 106. 983, § 127.
pletzen - to mend. 20, 847.
Plixen - flash. Jen. (1556) 3, 176b.
Plöche Blocks. 19, 1967.
Ploderment - fictional chit-chat. 18, 1442.
Plunsch - a fat female person. 3, 386, § 26.
Pobel, Pofel, Pöfel Pöbel. 20,143.
pound - to smash. 3, 971, § 32. beat. 3, 975, § 42.
Pöckler shield. 22,1044.
Pomp - Bombart, Fart. 20, 1983.
pomp - fart. 20, 1994.
Penalties. 18, 1527.
Posferei - Posfenspiel. 3, 770, § 6.
Potzen - scarecrow, popanz. 18, 1289. 7, 1082. 8, 1183, § 185.
Potzenhut - Frauenhüter, Hüter deß, davon sie Frauen heißen (Luther). 17, 1369, § 125. 1375, § 137.
Potzmacht, a curse, 5.1187, § 19.
Potzmann - Popanz. 3,212, 40. 5,1198,8 42.
plump - to shout with full cheeks. 22, 896.
Presence - monetary gift for saying mass, also for listening to it. 7,1162. 19, 1173. 1186.
praten - fry. Jen. (1568) 6, 230b.
Presilge - red ink, s. Bräsilien.
prove. 20,1660.
Proceß Procession. 7,618,8 78. 622, § 88.
Protzel - a fat female person. 3, 387, § 26.
Psittacus - parrot. 18, 1338.
Publican - Publican. 18, 936.
Pulpet - Pult. 9, 1821.
Püsche - bushes. 20, 224. 17, 1335, § 51.
Puseron - Shame Boy, Sodomite. 17, 1045, § 44.
Pusille - infant, small child. Erl. 56, 122.
Cleaning s. Potzen.
quad - evil, bad. De Wette, VI, 689. V, 792.
Squares - ashlars. 22, 657.
Quästen (quaestio) - questions, disputes. 18, 1297.
Quat - dirt. 18, 1287.
Quatern - sheet of four leaves. 18, 1256.
squeak - to squelch, to make a splashing sound. 3, 893, § 21.
Quoß - Verthun, unrathsam mit etwas umgehen (Low German: quasen). 5, 1317, § 35.
Raven, ravens, mocking for rabbi and rabbis. 20, 2093. 2103.
wheel breaking - rädern. 20, 270. 3, 1081, § 139. raffeln - to riffle. 20,252.
ragen Erl. 27, 207 wrong reading instead of: "erjagen". Cf. 20, 1258.
Ram (Rham, Rhom) - rubble, excavation, soot, dirt; in the idiom: Rahm sah - to tarnish. 5, 1199, 8 44. 19, 1875. 20, 1890. 7, 242. 8, 870. 1120. 3, 1018. 17,138.
Rant Rachen (?). 13, 1029.
Rapus, Rappuse, to give into the Rappuse - something in the big pile (as a booty) to go there for free. 11, 2284. 8, 576, § 197.
Rastrum (Raster) - Leipzig beer. 18, 1024. 1047. 1340.
Smokeless Nefarious. Jen. (1556) 3, 343b. 344. room - spacious. 20, 2092.
räumen - to give space (?). 7, 2206, § 33.
honestly fit. 3,1658,8 47. 1659, § 49.
Reffenter - Refectorium, dining room. 19, 1683.
Rule birds - decoys. 7, 1590, § 109.
ricey - mounted. 18, 1272. 19, 1092. brave. 18, 982. chivalrous. 20, 2255.
Riebe - rib. 20, 792.
Rieger series. 18, 876. 20,1074. 17, 1064, § 79.
Giant - Hero, Warrior (Luther). 13, 2625.
Rimlin - Riemlein. 20, 167.
ringers - reduce. 13, 1109.
Ritte, the - the fever. 8,1830.
Robunten - Scouring. 19, 855.
rochzen (rochsen) - to belch, to spit out. 19, 356.
Rotzlöffel, for Cochläus. 17, 107, § 38.
Rubet Gehölz. 16, 1753, § 2.
Ruch - odor. 3,171, § 21.
reprimanded - fam. 19, 1165. common. 3, 646, § 7.
Backbite a small snack. 3, 864, § 105. 5, 1115, § 39.
Male dog, hunting dog. Witt. (1553) 3, 479.
rugen - to rest. 19, 699.
rugiglich - ruhig. 19, 676.
quiet - idle. 11, 1771.
glorious - glorious (?). 3, 1657, § 45.
Rüplin - Räuplein. 20, 264.
rüffeln - to shut up (in amazement). 20, 218.
(in disgust). 20,179.
rusty (?). 19, 276. Sooty. 7, 382, § 69.
Rutte Ruthe. Witt. (1554) 7, 574b.
Salting oak - small salting (?). 8, 1693.
full - enough. 7,1894.
sattsam - übersatt. 8, 767, § 52.
Infantile potion - Pork potion. 20, 270.
Scapular, Schepler - shoulder dress. 13, 2427. 22, 908.
Shabab - waste, garbage. 20, 341. shabab - there, past. 19, 630. 7, 2383, § 432.
shababen - to make a shabab. 5, 1266.
schäfen - sheep-like. 20, 842.
create - to order, command (Luther). 9, 1054, § 12. 1219. create - order. 9,1197.
Scharnützlein - a container for keeping valuable things. 8,1227, § 265. 5,1212,8 72.
scharren - to defy, to throb, to speak hopefully. 8, 1123, § 71. 1126, § 76.
Scharrhansen - defiant, arrogant people. 3, 970, § 28. Schaube - a wide outer garment. 20, 226. 22, 1496.
Show hats - a kind of large straw hats. 22, 1623.
Schaufalt - Schauspiel. 20, 341.
to look down with lurking eyes. 5, 826, § 64.
fail - to split into logs. 3, 1806, § 110.
Schele - hanger in the wreath (Luther). 10, 88, § 135. schelen - to circle off (from Schele). 9, 907, § 43. schellig - impatient, angry. 20, 170. 7, 2220, § 60. schemen - shadow. 20, 854.
Schepler, Scheppler - Scapular, shoulder dress of the religious clergy. 19,631. 22,1406.
Scherganten - Schergen. 13, 2601.
Schernn, Scherren - butcher's stalls. 7, 2325, § 295. 20, 841. 867.
scheubet - pushes. 20, 2125.
Scheuchter - Scourer. 19, 855.
Abomination - that which produces horror (terror). 9, 1050. scary - fearful. 9, 1054, § 11.
schier - fast. 3, 1093, § 177.
Shilling -- Ruthe, Punishment. 3, 1186, § 41. 7, 1698, § 346.
Schimpf joke. 18, 1005. 20, 780. scold - joke. 20, 37. 19, 721. umbrella strokes - fencing strokes. 22, 735. feints. 22, 1276. harness (on schirr go Jen. [1566] 5, 266b.) - harness, that is, everything needed to live. 10, 739.
Schlampamp - Schlemmerei. 3,1753, § 82.
Schlangengerick - young brood of snakes. 11, 1809. bad - plain, simple, straight. 18, 950. 953. all right. 22, 473. 18, 1331.
schleffe schliefe. 20,133.
slip - to be slippery. 20, 848.
Schmitzen Wischer, repr. 7, 2318, § 279.
Snotty! - Sordid elimination, snot. 19, 1848. cord - daughter-in-law. Gen. 38, 16. 3, 558. shock, an old - 21 groschen, worth a guilder.
22, 1645. cf. 15, 2636, note shy. 19, 682. already - beautiful. 20, 175. 11, 20 should be read: It is beautiful evil - evil under beautiful appearance. 4, 1515, § 23. 8, 1896. 20, 2186.
Schretlin - Kobold, Wichtlein. 6, 416, § 19.
Writings - Schriftstellm. 18,1288,1292. 20,793,841. schrollen - lump, dumpling. 3, 59, § 12. schuchtern - to shoo. 19, 855.
Schussen - scoop, scoop. 3,8W, §30.
Pupil - school teacher, scholastic. 18,972. schüpfen - poke. 3, 591, § 12.
Shed - the appendix of the Pabst and the devil. 3, 75, § 12. 285, §3?.
to dig - to scrape the surface for ore. 22, 1532. rubble - what one piles up, a dam. 7, 1444.
Sagittarius - beginner, ABC pupil. 22, 1496. 17, 1106. Schwäher = father-in-law. 2 Mos. 3, 1. 3, 505, §2. 558. schwedern - to spit out. 16, 2065, §41.
silence - to silence. 9, 1198. 18, 1270. weld - bleed. 13, 490.
schwensten - to sweat. 20, 2243, § 85.
Schwerichen - Schwäre. 13, 2613.
Schweten (Sweden) - ointment (?). 5, 879, § 192. 8, 653. schwode (or schwot), the opposite of hotte or hot.
5, 862, § 153.
Seelrecht - last will, thereby one wants to remain (Luther). 3, 1884, § 1.
seelzogen - are in their final throes. 13, 1878.
very - more. 11, 1807.
Seiger - Sun pointer. 19, 1092.
shallow shallow. Jen. (1556) 3, 381b.
to be -seeded. Erl. 54, 345.
Set - to set captive. Erl. 53, 377. 413.
seucheln - to try to catch. 17, 1048, § 51.
seuchtig - sech (Luther). 1 Tim. 6, 4. 8,1878.
Sesto - printed sheet of six leaves. 18, 1268.
sider - meanwhile (interim). 19, 1158.
sidermals - since. 19, 1706.
Seven times - horae canonicae. 3.1034, § 10. Cf. tides.
sink - to drive a shaft vertically. 22, 1532.
Sippschaft - Kinship through Marriage. 3, 158, § 9.
Söcker - Sudeler, Hümpler. 5, 833, § 85.
Sod, Sotten - brew, impure mixture. 18, 298. to be - to let - to deal with. 13, 1886. shall - become. 22, 445.
Span Streit, Zwiespalt. 7, 2166, § 2.
spännig - discordant. 3, 115, § 33.
Speck, a grove near Wittenberg. 22, 198.
spenstig - unruly. 19, 900.
Spikenard water - fragrant water (spike - lavender). 13, 2762.
spittelisch - belonging to the hospital, sickly. 7, 402, § 107.
Spitzknecht - knave. 22, 1650.
Spugniß - spook, ghost. 19, 855. flush - to rob, plunder. 20, 1944. 7, 2434. ständerling, ständner - to stand still in order to chat.
Star Schemen (?). 8, 396, § 296. Cf. 17,1091, § 124.
5, 1083, § 63. - in the eye. 5, 1083, § 63. 15, 1536. starchless - powerless. 18, 1278.
Stäuber - sniffer dog. 5, 70, § 59.
Stecklin - Splitterlein. 18, 1278.
Steft pen, stacket. 20, 777. steft support. 18, 1448. 3, 858, § 89. 944, § 27.
Sting, to enter into the - to plead guilty. 17, 1407, § 19. 1409, § 22.
sticherlich - spoken in a pointed manner. 3, 945, § 29.
Sticherlinge - pointed speeches. 3, 758, § 6.
Embroidery, for - on hair. 19,1373.
vote - to determine, to separate out. 20, 1045.
Stiplin - Pünktlein. 19, 1412.
Stole - a piece of the clergy's regalia. 18, 1490. stönen - to support. 22, 1245. 20,72. 250.
disturb - irritate. 18, 952.
struCture, support - fall, swing. 20, 12.
Strape chords. 22, 1637. Strapechorde. 22, 1634 - a cruel torture.
Strauesgütlein - waster. 22, 228.
stretch (on torture) - torment. 3, 605, § 18.
Stremen - appearance, shine. 12, 252.
Ströde - Spülicht. 20, 270. 10, 1944.
Strohpottsev - straw doll. 3, 920, § 33. 1680, §43.
Stocking - hull. 22, 7. 1086. 1508. 20, 2172. 17, 1125, § 202.
Step year - every seventh year of life. 22, 1553.
Chair robber - Asset robber. 7, 2194, § 5. 8, 449, § 418. chair - capital, Vorrath (Kaltschmidt).
Supports Support. 20,846.
support - stützen. 22, 913.
feel, sülen (to soil) - to contaminate. 7, 1133. 1847.
8, 248, § 247. rooting (in filth). 8, 500, § 36.
4, 1438, § 2. to slough off - to work oneself off. 3, 58, § 10. Cf. 7, 1847. 4, 1579, § 54.
Tägen - to hold days, to meet. 22, 1248.
Taig - dough. 20, 754.
Pocket market - gossip society. 22, 642.
deafen - to dampen, hold down, suppress. 3, 680, § 15. 9, 1230.
Täufrichen - little Baptist (little John). 13, 2736.
Plate bread - bread that remains on the plate. 5, 1118, § 47.
temmen, demmen - to indulge. 20, 267.
Temmer - Schweiger. 13, 2765.
Tendel, Treudel - Trödel s. Treudelmarkt.
terminiren - the begging of the monks; from it: terminirer - begging monks. 19, 677.
Tham (Jen. [1568] 6, 91) Dam. 19, 1246.
thar - dares. 18, 1256.
tharn, thüren - may, dare. 18, 304.1507. 8, 1304. thäte - non obstartet. 8, 1035, § 12. non urgeret. 8, 1052, § 54. would have done - would not have been there. 5, 251, § 27. 668, § 34. 864, § 157. 877, § 188. 16, 950, § 11. 2190, § 84.
would not be there. 5, 1191, § 28 (similar to "wenden" 5, 1192, § 30). 14, 1430, § 20. 15, 1305, § 58. 17, 1362, § 110.
Theiding speech. 3, 1013, § 6. 8, 978, § 23.
Theriak = medicine against poison. 8,1212,8240. 1262, § 331.
Theriakkrämer - medicine merchant. 7, 2202, § 25.
Thesem - a fragrance. 20,1772. 7, 199, § 29.
Thesemaphore, a perfume. 17, 1037, § 32.
Tholen - Jackdaws. 13, 2156.
thon - thun. 20, 55.
Thurm - Gefängniß. 22, 463.
Thurst - presumption, insolence. 20, 183.
Thymia - incense. 12, 95. töcht - dives. 19,417. 20,787. tocke = doll. 7,2306, § 244. s. Docke. Töcklein -doll. 7, 2297, § 223. Todeske (tedeschi) - Germans. 17, 1113, § 179. Toppeler (Doppeler) - cheating dice players. 20, 943. tostblume - the dost, Wohlgemuth. 22, 847.
Tracheit - Inertia. 18,1342.
Trau - faithfulness, faith, trust. 18, 1278.
Trebesand - driving sand. 20, 862.
treit - trägt. 19, 629.
Treudelmarkt - flea market. 22, 881.
Trigesimä - thirty masses for the dead. 19, 1136. 22, 773. 908. 1393.
Trough - trough. 3, 12, § 28.
Trölpen - boobies (?). 20, 261.
Drip - the drop in the brain that causes disease and death. 19,644. 22,1476. 16,1707, § 20.
chug, chug - duck. 20, 160. 19, 1349.
tügten - were good. 20, 283.
tunkelt's (Jen. [1568] 7, 364b) - darkens it, hides it.
Tütel Tüttel. 18,1294.
Ueberbund - Ausbündigkeit. 18, 1326.
overbearing - arrogant, proud. 19, 689. overbearing - weary. 5, 1208, § 66.
Transfer - Addition, which exceeds the measure. 18, 901. 20, 2149.
super-evil - to be exceedingly evil, also: to surpass in wickedness. 20, 2156.. 9, 1691, § 31.
überläng - more than necessary, superfluous. 8, 635, § 59. 3, 315, 812. also "Ueberlänges". 3, 460, § 10.
overcome - to defeat, to hold down. 22, 1308.
exceeded - surpassed. 18, 972.
Umschläger - usurer. 22, 1528.
careless - inconspicuous, difficult to notice. 11, 6. infinite - wholly. 8, 1114, § 55.
irreverent - disrespectful, insulting. 18, 938. uneß (vneß) - unappetizing, inedible. 20, 1788. 2039. 13, 2766. Erl. 45,176 has Höck read "vieß", for which the Erl. has put "Viehs".
ungeheiet - unbothered. 19, 1879. 1896. uncreated - unskilled, untalented, 13, 1218. unswung - hard, rough, burdensome. 8, 144, § 41. unequal - unjust, not in accordance with the: Faith according to. Erl. 55, 22. ungracious - unwilling to suffer. 3, 418, § 33.
Unpleasantness - unpleasant thing, annoyance. 20, 157. unsöt unsanely, harsh. 19, 1880, § 5. 8, 1211, § 239. impetuous - impetuous. 18, 1335. accommodate - prevent. 3, 83, § 35. undertake - embezzle. 17, 1049, § 52. unintelligible - incomprehensible. 18, 953.
unwavering, unmanageable - without wavering, unshakable.
Urgicht - Confession, especially on torture. 19, 1905. 8, 921, § 3. 17, 1374, § 135.
Urständ - Resurrection. 20, 491. 22, 993.
Veit, brother - == the warrior servants. 20, 2204. spend - accomplish. 19, 1125. 1709. 3, 813, § 26. caked - covered. 19, 825.
owe - to give full thanks. 8, 243, § 238. forgiven - poisoned. 19, 626.
poisoned - toxic. 18, 1010.
compare - equal respect. 18, 1581. compared - made equal. 18, 1500.
grudge - begrudge. 7, 1797, § 42. 4, 155. grudge. 3,1105, § 208.
behavior - reserved. 19, 1091.
to impose, to give space. 13, 1316. bewitch - represent [the place]. 7, 871.
verheit (verhäut) - mocking. 4, 1537, § 23. verhorchen - to overhear. 3, 1114, § 234.
interrogate - overhear. 9, 1230. to mutilate - to mutilate. 11, L.
degenerate - to forestall, to resist. 7, 599, § 43. 3, 688. 19, 414, § 6.
leave (vorlassen) - omit. 18, 307. relocate - refute. 18, 1041.
Publisher - Refuser. 18, 297. 298.
Transfer - rebuttal. 18, 296. verlippen - poison. 20, 891.
verlipt - poisoned. 18, 934. 1273. 17, 1333, § 47.
The lost heap, the - the army's troop. 22, 1438. verlüstern s. erlüstern.
measured - agreed upon, stipulated. 18, 1445.
to be on good terms with someone. 8, 729, § 259.
verpitschirt - sealed. 19, 1065. verposteiet fortified. 17, 1128, § 207. verrohrt - stirred up, spilled. 10, 2187.
verruckt, verrückt (by a woman) - weakened. 20, 1802. (of goods) 3, 1117, § 244.
gathered - gathered together. 20, 172. procure - to dispose of. 19, 700. wear out - consume, spoil. 13, 1300. devour - to devour. 19, 1173.
protected - provided with a shooter. 19, 693. provided - overlooked. 7, 371, § 47. 8, 296, § 74. versifex - versifier. 18, 1258.
promise - to deny. 19, 828. to speak disparagingly of something. 7, 1435, § 123.
Rejection - contradiction, rejection. 12, 85. reeled off - abgethan, rejected. 20, 368. 369.
disguise - to put in the shade. 3, 913, § 14. demonized - deepened, sunk. 20, 1766. 1780.
verthan - everything geared to the best. 8, 750, § 14.
Orphan - an outcast. 18, 1032.
audacious - to consider it, to be prepared for it. 3, 1009, § 16.
miss - to miss. 6, 884, § 8.
to forgive, to refrain from a thing - to refrain from a thing (repudiare). 8, 812, § 160. 816, § 166.
visirlich - possirlich. 19.267. foolish. 22,767. 7,2248.
Full word - consent. 18, 941.
"before" as a prefix often for: "ver"; and conversely, "ver" for "before". Jen. (1566) 5, 343b.
occur (decay) - prevent. 18, 1299. formerly - before. 22, 495.
wagen - darangeben. 20, 781.
wahen - to wobble, to waver. 20, 267.
Election (whale) - Welsh, Italian. 22, 1627.
Delusion - blank. 19. 928.
Währe - duration. 22, 1089.
waislos - orphaned (?). 3, 1107, § 213. in the Jen. ed.
Vol. 4, 523b: "weislos" - without instruction, helpless (?).
Forest brothers - hermits. 7, 634, § 114. 1338. In the St. L. edition, vol. 10, 326, § 116 read: "Waldbrüder".
Forest rights - to make forest right, to cut. 18, 957. 5, 967, § 94.
Waldrechter - one who makes tracks in the forest. 14, 176. forest brothers - pilgrims. 10, 327, § 117.
wältigen - exercise violence. 19, 722.
transform - change. 19, 816.
changeable - changeable. 22, 132.
waver - doubt. 18, 1562.
when - because. 18, 305.
wanne, an exclamation of astonishment - Ei, seht doch nur. 18, 936.
Wapen, arms - weapons. 18, 1296.
what - was. 20, 61. 22, 1295.
Wase -Base. 3, 329, § 25. 778, § 10.
Laundry - orphans. 4, 1693, § 40.
waserlei - any. 18, 950.
Watsack cross bag, snap bag. 8, 1749.
Weaving - going out and coming in, going back and forth like a weaver's shuttle. Ps. 65, 9. 8,1740.
Weblings - weaving back and forth, like treetops (Luther). 5, 1265.
weger (also double comparative: wegerer) - a better way. 20,455.457.
wegern - to refuse, to deny. 18, 1337.
Wegzeigen - Signposts. 10, 340.
Wehetage, the - Pain. 7, 2360, § 379.
Weibling - female human. 18, 1301.
Soft fasting - Quatember fasting. 14, 1903, § 28.
Weichmuth - female nature, incapacity. 18, 963. weimeln - to teem. 20, 342.
Wends - Vandals. 8, 214, § 187.
to turn - to get lost, not to be there. 5, 1192, § 30. have its end. 9, 904, § 37.
less - to make less. 18, 1276. 10, 340.
if then - an expression of astonishment and challenge: Ei was! 18,1444.
advertise - to deliver a message. 9, 989, § 59.
Advertising - message. 3, 786, § 23.
work-related - according to the craft. 22, 1401.
werrig - confused. 19, 830.
Being - to be (existere). 20, 783. 2058.
Western shirt - baptismal shirt, symbol of purity. 7, 1983.
To regelten (widdergelten) - to give payment against. 5, 326.
contradictory - opposite. 20, 202.
Widerspiel - Gegengentheil. 11, 2277.
widert - refuses. 11, 1779. 3, 718, § 2. 1725, § 49.
Wind - greyhound. 5, 71, § 59.
wingen - to wring. 20, 1837.
Wisch - Wisp, will-o'-the-wisp. 9, 843, § 65.
scent - to make thunderstorms. 17, 1368, § 123.
Benefactors - those who do good works. 4, 183.
benevolent - diligent in good works. 4, 178.
Cloud breast - cloudburst. 3, 163, § 17.
want - dressed in wool. 8, 144, § 40. 302, § 86.
wash - wipe. 7, 2019.
timid - despondent. 5, 244, § 14.
Tooth tree - tame, cultivated tree. 5, 330.
Zaug Zank. 20,765.
Sign - denote. 20, 1007. 1008.
blame. 7, 486, § 286. 1044. 8, 1141.
to draw out, to take out, to take to oneself. 7, 1076.
Zerse Accise, levy. 16, 67.
to shatter - to smash, to frighten, to drive. 11, 2277. crushed - to crush. 17, 1404, § 13.
zerloddert - torn, corrupted, ruined. 8, 1174, § 168.
zermerkeln - crush. 20, 1970.
Pulverize - turn into dust. 19, 1871.
torn apart by dots. 3, 1916, § 60.
crushed - smashed. 3, 858, § 91.
Witness - Tools. 7,1294.
Zeute - the dill or snout on the lamp. 8, 1693.
Zifra (Ziphra, digit) - zero. 10, 289. Also: number sign. 20, 1978. 2045.
Zippeln (Zwippel) - onions. Jen. (1562) 8, 39. 7, 1391, § 32.
Zober Zuber. 3, 683, § 22. 797, §5.
Zoten, lahme - void pretence, gossip. 3, 776, § 7.
Zoten, in the idiom: to go to Zoten - to be mingled, to adhere, to take root. 3, 445, § 20. 717, § 40. 997, § 45. 8, 49, § 109.
to as a prefix - zer.
to breed - to keep strict discipline, to mortify the body (abtstinere). 14, 1883.
breed - reproduce. 3, 168, § 13.
Breeding - Reproduction. 20, 1797.
Coincidence - incidence. 18, 1347. consent. 22, 468.
trains, zun - to die. 8, 114, §247. zuhaufe - together. 3, 334, §5. 467, § 5.
Listening - accessories. 18,1361.
The following provisions shall apply to the benefit of the beneficiaries. 5, 1104, § 14. 1111 f.
Vorvoraus - Pref. 3, 940, § 11.
zwagen - zwacken. 18, 898.
Zwarg - Dwarf. 20, 246.
Zwecken - Nagel, Centrum der Scheibe. 7, 1001.
two half - one and a half. 20, 969.
zwiesen - in two columns. 20, 2082.
twelve articles [of the Christian faith] - the apostolic symbolum. 19, 797.
Twelve Messenger Apostles. 18, 1495. 19, 776.
Twelve messengers' evening - the evening before a feast of the apostles. 18, 1516.