Grace and peace. My dear Magister Georgi! I do not have the time to write much to you now, and your messenger is also in a hurry; otherwise I would have written for you to the council at Born. But I will do it another time, as uninvited, and more conveniently.
1) An old copy, which is bound into a memorial book of the town hall archive at Zwickau, offers here: "Zwickau". Therefore, wherever the editions offer "N.", we have put Zwickau in its place.
No. 1887.
Duke Albrecht of Prussia to Luther.
(Regest.)
Answer to Luther's letter of August 24, 1531, thanking him for his advice and for his efforts so far to find a learned preacher for Riga, which he asks to continue. About his relationship to the Deutschmeister. He asks Luther to interpret the Gospel of John etc.
Detailed excerpt by I. Voigt. Mittheilung aus der Correspondenz des Herzogs Albrecht mit Luther etc. Königsberg 1841, p. 3, and a regest in Kolde, Analecta, p. 175.
No. 1888.
Duke Albrecht of Prussia to Luther.
(Regest.)
The duke asks Luthern to accept the son of his captain in Labiau, G. von Bendorf, named Quirin, who is to study in Wittenberg, into his house in return for remuneration.
No. 1889.
To the "nine men"1) at Herford, ge
with Melanchthon.
Luther warns them not to force the brothers to leave their community and go to that of the city. They should also be left in their home, property and administration, and not be deprived of their parish rights, which would make them guilty of interfering with a foreign authority.
From the original in the Leipzig Supplement, p. 69, No. 117; in Walch, vol. XXI, 340; in the Innocent News 1726, p. 893; in Corp. Ref., vol. II, 580; in De Wette, vol. I V, p. 358; and in the Erlangen edition, vol. 54, p. 291.
1) Walch has as superscription: "To the nine men or monastery lords of Herford", and gives to Ad Novemviros, which is found with him above the inscription, the note: Hi qui pauperum diaconi etiam salutabantur, vulgo quoque Kloster-Herren vocabantur, occasione inde arrepta, quoniam ipsis potestas erat facta, inquirendi in bona coenobiorum eademque conscribendi. [These, who also had the title "Armenpfleger," were commonly called "Klosterherren," in that mail had taken the occasion (to call them so) from the fact that they had been granted (by the council?) the power of
To the honorable, wise nine men at the forefront.
Honorable, wise, favorable friends! We have received your writings and have diligently read and considered them; we have also heard your envoys, who have indicated at length the reasons for which you have considered that they should not hold their own communion; they have also indicated that it is not in the minds of the preachers and the city to act so that they should leave their dwelling and habitum. Now, if you could arrange the matter in a friendly manner, without coercion, harassment or force, so that they would also want to go to your and the entire city's communion, it would be fine and well done, and would set an example for many others. As we have written to them, so far, however, that you also encumber them in their dwelling, goods and administration, and you have no right to err them; but where the friars want to keep their own communion, and by friendly action do not go to your communion, our concern is that you should not force or compel them in any way to leave their communion, because they do not keep it contrary to the Gospel. For it is public that they have parish rights, as there are often many parishes in a city; nor does it follow that every citizen should therefore set up a parish in his house, for no one is permitted to do so; besides, there is a great difference between a common and a public assembly, and between a household; for what a citizen does in his house is called acting secretly. Further, know ye, as the understanding
to inspect the goods of the monasteries and to write them down]. De Wette has as a caption: "To the monastery lords of Herford" and notes: "They had the administration of the monastery estates. Bretschneider has as a superscription: Hervordensibus and to the "nine men" the note: Praefectis Monasterii [the officials of the monastery]. These headings and explanations are more or less inaccurate; the monastery or abbey of Herford, although located in the city itself, was an imperial dominion under the government of the abbess, who had a seat and a vote in the imperial diets. The monastery of the Brothers of the Common Life was also subject to her jurisdiction, and the city of Herford had no authority over them, as can be seen from this and other letters.
2) The envoys were M. Rudolf Möller, Rector of the school in Herford, and Heinrich Potgeter (Burkhardt).
Philip.
No. 185 0.
To Gerhard Wilskamp and his confreres at Herford.
Luther sends a copy of the previous letter, and essentially repeats what was written there.
The original is in the royal library iy Berlin, whose variants Burkhardt, p. 204, communicates. Handwritten in Cod. Goth. 185. 4. printed in Innocent News 1726, p. 891; in Strobel-Ranner, p. 201; in Schütze, vol. II, p. 262; in De Wette, vol. I V, p. 359 f. and in Corp. Ref., vol. II, 581.
To the highly admired men, Mr. Gerhard von Lauten, the father of the House of Brothers, and his comrades at Herford, his friends
Hail! Men of high esteem! We send you a copy of the letter we wrote to the nine men (Novembiros), in which we absolutely admonish them from violent attacks; we do not concede them any right over your goods or bodies or order. We have also clearly indicated that you can maintain a parish of your own, having both the doctrine of the Gospel and customs consistent with the Gospel. Therefore, according to our advice or opinion, no one will force you to change anything in your order; but still we have added that we would write [to you] because of the community. For example, it would be useful for you to use the fellowship of the rest of the church, and if you did so, the whole church would seem to be in harmony.
The matter seems to be settled. Perhaps you would also attract many citizens, who are still averse to the gospel, to the gospel by your example. Nor do we want you to change your clothes or leave your present way of life. Therefore, you will have to judge whether you want to follow the citizens in this matter. For we by no means think that you should be forced, and we have clearly approved of your customs, as far as we are able to judge from your booklet 1). Therefore, if you prefer to keep your parish, we do not disapprove. About the clothing and the possessions of the monastery, about your entire administration, we make this statement: These things are entirely in your hands. For the city has no dominion over you, and we will never be the instigators for anyone to take possession of foreign things. But if, moreover, your citizens should do anything in this matter, we ask that you answer in a gentle manner. Be well. On the day after Jubilate Sunday [April 22] 1532.
Two gold florins, which you gave to the messenger as a gift for us, we have returned to the messenger, so that he may deliver them to you again. For we were not at liberty to accept them because of the talk of ungodly people, but we did not despise your goodwill toward us. But we did not want to give slanderers an opportunity to revile. Again, farewell.
No. 1891 .
To the abbess at Herford.
Luther indicates to the abbess that he has written to the brothers that the city should not interfere with foreign authority or use force.
The original is at the royal library in Berlin. Printed in the Altenburg edition, vol. V, p. 1280; in the Leipzig, vol. XXII, p. 562; in Walch, vol. XXI, 345 f.; in De Wette, vol. I V, p. 361; in the Corp. Ref., vol. II, 582 and in the Erlangen edition, vol. 54, p. 292 f. The original is written by Melanchthon, but signed by Luther.
1) This is the apologia that the brothers wrote and sent to Wittenberg for censorship (De Wette).
Letters from the year 1532. no. 1891 to 1894.
To the reverend, noble and well-born Domina, Anna von Lymborch, Abbatess of the noble Abbey of Hervörden, our gracious Domina.
Grace and peace through our Lord Jesus Christ. Reverend, gracious Domina! We have sent our concern to the worthy lords, the Fratribus of Hervörden, in which we have written and advised with the utmost diligence that the city should not encroach upon foreign sovereignty or exercise violence. In addition, we have written that the Fratres may have and keep their own parish; as you will hear from our writings everywhere. However, we hereby ask that Your Lordship, as the authority that is inclined to promote God's praise and honor, help to bring peace on both sides. We are always willing to serve God. Datum Wittenberg postridie Dominicae Jubilate [April 22] Anno 1532.
E. G. williger
Martinus Luther.
No. 1892 .
To N. Zink at Nuremberg.
See St. Louis edition, vol. X, 2046. - The date there should read: "April 22, 1532".
No. 1893 .
To Margrave Joachim of Brandenburg.
In response to Prince Joachim's inquiry about partaking of the Lord's Supper, Luther answers that if one is convinced that both forms are instituted by God, they must also be partaken of.
Printed in the Altenburg edition, vol. V, p. 1280; in the Leipzig edition, vol. XXII, p. 562; in Walch, vol. XXI, 344; in De Wette, vol. IV, p. 363 and in the Erlangen edition, vol. 54, p. 295.
To the illustrious, highborn prince and lord, Mr. Joachim, Margrave of Brandenburg, of Stettin, of Pomerania, of the Cassuben and Wenden Dukes, Burgrave of Nuremberg, and Prince of Rügen, my gracious lord.
Peace and mercy in Christ. Sublime, highborn prince, gracious lord! I have received E. F. G.'s credence through the carionem; thereupon I have again indicated to him.
E. F. G. my discretion to report. But for the sake of the Sacrament in one form etc. I told him that if Father G. is conscience-minded about it and certain that it is God's commandment and order, it is not appropriate nor will he suffer that one would use one form of the Sacrament to knowingly do so against God's commandment.
For it is just as much against God to knowingly take a form contrary to his order as it is against him to knowingly rob, murder, or commit other sins, as the author himself may well consider. So it is better to abstain from the Sacrament altogether, and (where it cannot be otherwise) to pretend to be clumsy, ill or otherwise infirm, than to do contrary to conscience. Hereby commanded by God, Amen. Tuesday after Georgii [April 30] Anno 1532.
E. F. G. williger
Martinus Luther, D.
No. 189 4.
To the City Council of Soest.
Luther suggests to the council some men suitable for the position of superintendent.
The original, not written by Luther but signed by him, is in the Soest City Archives. Printed in De Wette, vol. IV, p. 364 and in the Erlangen edition, vol. 54, p. 296.
Grace of God and peace through our Lord Jesus Christ. Honorable, respectable, wise, favorable friends! Since my most gracious lord, the Elector of Saxony, has sent your writing to me, and has ordered that a learned and pious man be appointed to you as superintendent, it is my advice that you request one of the prelates at Bremen, Jacobum Prepositum, or Johannen Zelst, who, as I have heard, desire to leave Bremen; they are certainly moral and learned men, and have had to suffer much in their administration. I have also spoken to one here who wants to come to you, named Johannes de Brune of Ghent, whom I also consider capable of this office. But since he does not want to accept this difficult office for a number of reasons, my concern is that you first ask the prelate for his permission.
manu propria.
No. 1895 .
Concerns of spiritual goods.
See St. Louis edition, vol. XVI, 1829, no. 1204.
No. 1 896.
Concerns about the Act of Peace at Schweinfurt.
See St. Louis Edition, Vol. XVI, 1826, No. 1203. - There, instead of: "Nuremberg", which we have placed after Walch, "Schweinfurt" is to be read in the heading, because the next following concern refers to this.
No. 1 897.
Concerns about the peace treaty at Schweinfurt, together with Bugenhagen.
See St. Louis edition, vol. XVI, 1819, no. 1201.
No. 189 8.
To Spalatin.
Luther wished him luck for the blessing he had bestowed through his sermons during the convention at Schweinfurt. Bugenhagen, who wrote the letter, reports about Lübeck.
1) De Wette: "want".
Printed by Buddeus, p. 234 and by De Wette, vol. IV, p.374. German by Walch, vol. XXI, 1240. The original, written by Bugenhagen and signed by Luther, is found in Cod. Seidel. at the Dresden library.
To the man and gentleman to be highly honored in Christ, Magister Georg Spalatin, the very worthy bishop of the church at Altenburg, his lord and beloved brother.
No. 1899.
Concerns about a future religious peace, jointly with Jonas, Bugenhagen, Cruciger, and Melanchthon.
The original is in the Weimar Archives, Reg. H, fol. 65, No. 17. Handwritten in Cod. Goth. 452, p. 209. Printed in Corp. Ref, vol. II, 592 and in De Wette-Seidemann, vol. VI, p. 132 f. It is written by Melanchthon for the Elector, as can be seen from Luther's marginal gloss.
2) Instead of per te at De Wette we read with Buddeus: te.
Letters from the year 1532. no. 1899.
In the case that one would deal with a decency or external and secular peace in the German nation, it is to be considered well that one will look for much condition and entanglements to hem in this part, depending on the Confession, and to prevent the doctrine. Now we cannot cover all their intrigues. However, it can be assumed from the above actions that they will seek these three things, namely, that we will not send preachers to other dominions or promote the doctrine in such places in any way. This article is against God, for, as Paul says, the gospel shall not be bound. This is one of the most noble services, to spread and promote Christian doctrine and right services where one can, especially with such measures, with preaching and sending preachers, without forcibly taking precedence. And this does not require any disputation at all, this article cannot be accepted.
On the other hand, they may seek to prevent anyone from accepting mail into the covenant. Although making covenants for such Christian help is divine and right (for every ruler, even without a covenant, owes and is obligated to help the other faithfully in such a case, as is easily explained and proven, and 1 John 3:16.1) is written: "By this love is known: as Christ gave his life for us, so we also ought to give our lives for the brethren"). But we see that so much unfaithfulness is involved in covenants that we cannot expect much help or comfort from them. Therefore, each one sees what he owes for himself. A pious Christian gentleman cannot undertake to help another in such a matter. This is spoken of his own and private help. This does not concern the covenants, for he cannot comfort anything from foreign, unfaithful covenant partners. Therefore, if the others want to take the covenant and thus forget love and do not help others, a pious and faithful covenanter cannot force them to do so, and is therefore excused, if he also tolerates invitations, that others are not accepted, for how can he force the others to provide help?
1) In the editions: "John 3."
Therefore, we know nothing else about this article, except that in this case the relatives are diligently reminded that they owe help. But if they will not help in earnest, what is the point of promising much comfort, and no protection follows after that. Christ knew well the unfaithfulness of the world, therefore he said of preaching, and wants us to command the danger to God. He does not let his church perish, says nothing about covenants and the loyalty of great kings and princes. 2) So we may also command our danger to God, but we should nevertheless admonish the rulers, remind them and point out to them that they are obliged to protect pious Christians, as the Psalm says: "Blessed is he who takes care of the wretched. 3) If people from foreign dominions go to cities or countries where the holy gospel is preached, the authorities there are obliged to protect them against unjust violence.
Thirdly, the Chamber Court is not to agree in any way that they should have the power to process against the present or others, who would accept the Christian doctrine in the future, because of the doctrine or other 4) matters concerning the church order with doctrine or goods. For this is public, that the Court of Appeal is a completely secular court, and has nothing to judge about doctrine and church appointment. Moreover, it is public that they are most vehemently opposed to us.
Wherever they want to seek restitution, our concern is that the lords are obliged to bring the church goods into proper use, to provide their parishes, schools and hospital properly. They should do this and keep to it. However, if they want to give it to the pope or otherwise kill it without benefit, we cannot prevent that. Nevertheless, we want to
2i In this regard, Luther himself noted in the margin (in Latin): "That is, he does not promise that they will be faithful as He is, but he promises that he will stand by them when they have kept the covenants they have entered into, as he has done in the whole law."
3) Luther's marginal note (again in Latin): It is something else to say, "Let the kings do it.
The first part is uncertain, of which Philip speaks; the other part is certain, of which Philip does not speak.
4) In the editions: "other".
Letters from the year 1532. no. 1899 to 1903.
God's grace says what is right. That is all we can do.
The Church must experience great unfaithfulness especially the last time, as Daniel says: "Many will be treacherous to them." God help us!
It is also mentioned that it could happen that one would speak of the form of a concilii. Although we do not doubt that Pope and King cannot or will not suffer a free concilium, and therefore will never be able to compare themselves to any form, it would nevertheless be good for us to consider this, and we want to think about this matter further and have it reported to Your Lordship.
First of all, Popes, kings and princes must agree that the judges are sworn to judge freely according to God's Word and their own Christian conscience, and not according to human statutes and school opinions, nor to look at official authority or presumed power or custom. It will be necessary to consider whether to include in God's Word the custom of the first Christian churches in the time of the apostles, or how to consider this.
Item, one would like to put the articles to speak of it, as namely of the confession. This would eliminate the need to include the four old confessions in the oath.
Item, of choice of the persons by both part approval.
Martinus Luther D.
Justus Jonas D.
Johannes Pomeranus D. Caspar Creutziger D.
No. 1900 .
Johann Apel, Prussian chancellor, to Luther.
(Regest.)
Apel reports about the good condition of the ecclesiastical conditions in Prussia, which are only harmed by the Sacramentarians. He praises the prince, who is perhaps only too good.
From the original at the Hamburg City Library in the Wolff Collection, I, 53, in Kolde, Analecta, p. 175.
No. 1901 .
The Council of Soest to Luther.
(Regest.)
Since the two clergymen in Bremen have turned down the job, the council asks for Joh. Brune.
The original concept is in the city archives of Soest. A regest of the same in Kolde, Analecta, p. 178.
No. 1902.
To Franz Koler.
(Fragment.)
Complaint about Duke George. Perhaps only an oral statement.
From the Cod. Goth. 402, fol. 374 in Kolde, p. 178.
No. 1903 .
To Nicolaus von Amsdorf.
Of Luther's and Amsdorf's state of health; of the religious peace to be established at Nuremberg; and of Carlstadt's journey to Friesland.
From Aurifaber's unprinted collection, p. 148, in Schütze, vol. II, p. 263 and in De Wette, vol. I V, p. 375.
Grace and peace in Christ! That I have not written to you, my dear Amsdorf,
1) In Cod. Goth. it is noted: This he said to Franz Koler in 1532, June 8, who, together with other exiles, was ordered by Duke George either to sell their goods or to stand before the bishop on 3 Sundays, dressed in white cloths, in church and to recant; and after that they were to be absolved. They wrote, however, that they would rather let their goods go than Christ, and would rather plunge the body into a short lack than the soul into eternal torment.
Letters from the year 1532. no. 1903. 1904.
My head's condition was to blame for this, which is gradually improving through your prayers; for I despaired of the natural powers. I hear that you too are ill, and I do not like to hear it. May Christ also restore you and keep you for a long time.
I do not know what I can hope from the peace that is to be established between the Emperor and us at Nuremberg. Our people have written on their journey that the Turk, who has been completely dead up to now, is advancing against Germany with a terrifying and innumerable army in order to attack Ferdinand and Carl at the same time and devour both brothers. The pope is in France, and he, together with the king of France, denounces the emperor, and they refuse help against the Turk. Behold the monstrosities of this time! This is the money that the popes have collected for so many years against the Turks through indulgences. It is said that the emperor is pressuring the princes for the promised troops against the Turks. For this reason, the Diet may soon be dissolved and the peace negotiations broken off. It is said that Carlstadt has traveled again to Friesland and is looking for a hiding place, since he can have no other position in Switzerland than to engage in agricultural work; he soon became tired of this agricultural work in our country. This is what we have in the way of news. May the Lord do what is good in His eyes; I commend you to His grace, Amen. June 13
Anno 1532.
Martin Luther.
No. 190 4.
To the City Council of Soest.
After the two preachers in Bremen recommended by Luther to the council of Soest had refused the appointment, the council wrote again to Luther in the beginning of January (regest in Kolde's Analecta, p. 178) and asked for Johann de Brun, to whom Luther had drawn their attention in your letter of April 30. Now Luther reports that he had managed to get him to agree, and recommends him warmly. He warns against the false teacher Johann Campensis.
From the original in the city archives at Soest in De Wette, vol. IV, p. 376 and in the Erlangen edition, vol. 54, p. 307.
To the honorable and wise, mayors and councillors of the city of Sofft, my kind
stigen friends.
Grace and peace through our Lord Jesus Christ. Honorable, wise, favorable lords and friends! After you have shown such diligence to order your churches well and Christianly, I have also gladly served you in this, to the praise of God, and have had a special joy in the fact that you take up this Christian cause so seriously; may our Lord Christ grant grace to this. And at your request, I have acted with Mr. Johanne de Brun, so that he will come to you and let himself be used, where you want to command him the office of preacher or superintendent 1). For I have considered this John to be especially capable for such an office, because of his honest life and conduct, as well as his doctrine; for he is well taught and practiced in Christian matters before others, has also preached and governed churches before, and has fought hard against unrighteous doctrine and seditious sects, such as Anabaptists and the like, who blaspheme the Sacrament, revile authority and government; And from this I hope that your church will be well appointed and provided for by him with God's grace; I also hope that he will help to bring peace and unity with the utmost diligence, and prevent 2) unchristian doctrine from breaking in among you, as he himself knows that a preacher is obligated to do all this; so I have also earnestly admonished him to do so. But I also asked you to keep him friendly and to care for and protect him faithfully. For I see that our poor preachers are treated badly and unkindly in many places; for this reason many more skilled people flee from the ministry. I want you to know that preachers have a high and difficult office, which we, to the praise of God and to our own blessedness, owe to honor, to maintain and to handle. Therefore, let this pious man, Johannem de Brun, who has offered to come to you, be faithfully commanded to you.
I also hear that there is one among you, called Campensis, who is causing a lot of trouble. Now, I am told that the same one has
1) "Snperattendentur" put by us instead of: "Superattendent".
2) "not" put by us instead of: "never". In the original probably "nit" will be found.
Letters from the year 1532. no. 1904 to 1908.
Campensis at Brunswig has been evil in doctrine and life: therefore be warned, and prevent that the said Campensis does not cause sectarianism or sedition in your city. May God graciously preserve you and grant you His grace and peace. Dat. Witeberg, Monday after Viti [June 17] anno 1532.
Doctor Martinus Luther.
No. 190 5.
To Nicolaus von Amsdorf.
Luther recommends a preacher appointed to Magdeburg. From the Turkish War; from the Nuremberg negotiations; from Eck's expulsion from Bavaria.
From Aurifaber's unprinted collection, p. 151, in Schütze, vol. II, p. 264 and in De Wette, vol. I V, p. 377.
Grace and peace! I commend to you, best Amsdorf, Mr. Lucas, appointed pastor of your Knights of St. John. I have instructed him that in any matter, if counsel should be needed, he will rely on your guidance and reputation. Christ be with you, amen.
We seem to have finally become too certain about the arrival of the Turk. God take care of us! although I fear a strong scourge for our ingratitude. Apart from that, I know nothing of news, except that ours are expected back from Nuremberg, completely undone, and after having spent effort, work, time and money in vain. Fate oppresses the pope and his kingdom by the angry and unforgiving wrath of God. "Well, well!" their blood be upon their heads, "we have done enough." I believe that you have heard that D. Eck was expelled from Ingolstadt and its territory by the princes of Bavaria, and he lost the parish and everything very suddenly. So they write from Nuremberg. They are in doubt and assume (ariolantur) as the cause that he was favorable to the Bishop of Passau, the third Duke of Bavaria, Ernst, who desires a part of the paternal inheritance. Fare well in Christ. Finally, through the prayers, I am freed from the dizziness and the sickness of the headache, thanks be to God! Amen. On the day of St. John the Baptist [June 24] 1532.
Your Martin Luther.
No. 1906 .
To Valentin Hausmann.
See St. Louis edition, vol. X, 1753.
No. 190 7.
Churfürst Johann to Luther, Bugenhagen, and Melanchthon."
The Elector sends the news of Duke Jo . hann Friedrich from Nuremberg about the negotiations with Mainz and Palatinate, and asks for their opinion.
The original concept is in the Weimarsche Gesammtarchiv, Reg. H, fol. 65, No. 17. Printed by Burkhardt, p. 205.
Our greeting before. Venerable, reverend, dear devotees and faithful! The Reverend Prince, our friendly dear son, Duke John Frederick, has now written to us from Nuremberg, among other things, about the action there in matters of faith, as you will find enclosed. We send you herewith what has been done during the time that our son was in Nuremberg by the two Electors of Mainz and Palatinate with his beloved and other of our kinsmen, and it is therefore our gracious request that you immediately review and consider all of this with diligence and report your concerns to us, along with the resending of the same lists of many actions, to this messenger of ours, in which you show us favor. Date Torgau, Friday after Johannis Baptistä [June 28] Anno 1532.
No. 190 8.
Concerns for Elector John of Saxony, jointly with Jonas.
Ueber die Artikel des Nürnberger Religionsfriedens.
The original is in the Weimarisches Gesammtarchiv, H 64.16. The same has the inscription on the back:
1) Burkhardt has this superscription. But Luther and Jonas dismissed the concern, as can be seen from the following number.
2) De Wette, who did not know the previous letter, dates it: "In Junius"; the Erlangen edition: "in Julius". This concern reached the hands of the Elector on June 30 (Burkhardt. p. 205, note 2i. Therefore, the date we set according to Burkhardt cannot be doubtful, since this expert opinion was sent at the same time as the letters following Heiden.
"Bedenken von den entlichen Mitteln." According to the original, reported by De Wette, vol. I V, p. 380 and in the Erlangen edition, vol. 54, p. 310; in both, no further locations are given. However, this writing is also found in the Eisleben edition, vol. II, p. 311; in the Altenburg edition, vol. V, p. 1025; in the Leipzig edition, vol. XX, p. 375; in Walch, vol. XXI, 175- and in the Erlangen edition (as a duplicate, where, according to Walch, the locations are printed), vol. 65, p. 222.
We have diligently read and considered all the writings sent to us against one another, and especially the final remedies and the counter writings. As much as we can understand from it, after we have also previously examined the Schweinford Act, we know of no article to dispute except the third, which states: "that Saxony and its fellow citizens and the other states of the empire shall not be a party to the other subjects" etc. For if this article is to be understood in such a way that an ecclesiastical person or other person who goes to a place of this part without the permission of their sovereignty is not to be accepted and protected, it would be especially burdensome for the poor people who come to us from foreign dominions; in addition, it would be very dangerous for the sovereignty of this part. However, if the Emperor is serious about making peace, we take care that the measure in this article is easily maintained, as it is set by our part of Schweinfurt.
From the first article, from these words: "and others, as will happen in the future" etc. - we have previously indicated our intention, 1) that these words are not to be disputed, or that peace is to be rejected for this reason, if this annex is not granted; we also do not yet know how to change our opinion. For how can we force the emperor to secure his people to our liking? We cannot force him to secure us, but it is a mercy from the sovereign.
Item, it is certain that we will not obtain this attachment. For how could it be hoped that Duke George would suffer, if Leipzig accepted our teaching, that he would have to secure it?
Knowing then that [it] is a vain thing, and hinders peace and much good, and that we are not guilty of contending: we know not how to advise otherwise, but that peace may be kept on account of this article.
1) St. Louis edition, vol. XVI, 1826.
do not want to reject. And whether some may have written or advised differently, as we have heard, we let them answer for their opinion. It may also be that some people do not have the breath for peace.
The other pieces, as of the word Zwinglisch, of the Concilio etc. - are pugnae verborum, as any understanding person can well accept.
Item, which is to be held against the Zwinglian outside of the article of the sacrament, we mean, that has its measure: they are secured, if they hold and accept our confession in this.
Item, from the Jurisdictio we see completely for a Cavillation, that against it is indicated, so the Jurisdictio should stand as now and. Because we are now and for this reason challenged, it follows that we would henceforth also be challenged for this reason etc.: this is a sophistry. For in the means it is clearly expressed that the litigation at the covenant and Rotweil etc. should have been resolved on that account.
Preaching in the camp is not as difficult as it seems. If the text of the Gospel is preached, then it will not go off exactly; one will be allowed to say a saying of Paul and an explanation from Scripture, which is not inappropriate to the text of the Gospel according to Christian understanding.
In sum, as much as we understand, the finite means are well to suffer and accept, where the point of acceptance of strangers etc. would be somewhat declared; as we then hold that the same point has not great disputatio. We may nevertheless also consider what kind of driving is involved, if peace is offered to us, and we do not want to accept it. We just see to it that we do not tempt God, also it is easy to assume that something else is behind it. For the Cavillationes are so sought after that one can easily notice that other things are meant.
Martinus Luther, D. Justus Jonas.
No. 1909 .
To the Elector John of Saxony.
See St. Louis edition, vol. XVI, 1812, no. I199d.
No. 19 10.
To the Duke Johann Friedrich of Saxony.
On the Nuremberg Peace Negotiations.
The original is in the Weimar Archives, Reg. H, p. 66. Printed in De Wette, vol. IV, p. 384 and in the Erlangen edition, vol. 54, p. 315.
To the most illustrious prince and lord, Lord John Frederick, Duke of Saxony, Landgrave in Thuringia and Margrave of Meissen, my gracious
Mr.
G. and F. in Christo, and my poor prayer. Sublime, highborn prince, gracious lord! I have seen all the trades, gn. I have seen them all, and I am led to believe (as the cavillations in several places indicate) that there are those who are not in earnest for peace. Although I now know, as I have also heard verbally from E. F. G., that E. F. G. have all the seriousness and diligence for peace without this, I still ask, for the sake of abundance and loyal concern, that E. F. G. will not be moved by such pointed punctilians 1) but will continue as they have begun; for God greets us and it is time for us to thank Him, as the Scripture of St. Paul [2 Cor. 6, 2] says: "Do not accept the time of grace and the day of salvation in vain. I fear that if we let such an occasion go to establish peace, it will never again seem so good to us. For this is what the saying says: the occasio is full of hair in the front of the head, but bald in the back, and stands on a ball etc.; as the papists have well experienced, since they did not want to give way at Augsburg. Christ, our Lord and Savior, strengthen E. F. G. with His Spirit and grace, Amen. At Wittenberg, on St. Peter's and Paul's Day [June 29] 1532.
E. F. G.
subservient
1) Cavillatores. In the original: "Punklein setzer". De Wette, because he did not understand it, changed "setzer" to "sogar", which the Erlanger reprinted.
No. 1911.
To the preachers at Erfurt, Aegidius, Andreas and Petrus.
Luther warns against Georg Wicel. (Compare the letter of 18 October 1531 to Justus Menius.)
Handwritten in Aurifaber, Vol. Ill, p. 157. Printed in Schütze, Vol. II, p. 266 and in De Wette, Vol. IV, p. 385.
To the highly venerable men and gentlemen, Aegidius, Andrew and Peter, 2) the faithful servants of the Word of God at Erfurt, his brothers in the Lord.
Grace and peace in Christ! A certain rumor has come to us, worthy men, that Georg Wicel (Wiselium) is applying for a position there in Erfurt, 3) or at least is looking for a place to pour out his poison, which he had to consume in himself while he was with us. It is an old, quite satanic hatred against us, by whose service he himself received life, and in our bosom this serpent was nourished, until, having deceived the prince with his lies, he went away to spread the slobber of his hatred, which had long been gathered, elsewhere against us. Perhaps also our Lang, to whom I wrote before about him, has indicated something to you; certainly Jonas,4) as I believe, has painted this monster for you. Believe these and me. I write this to you as faithful servants of Christ, whether you might be able to persuade your authorities and all good people not to allow this pernicious poisonous snake (viperae). Believe me, if you have ever believed that Luther taught something true about Christ, that he is an apostle of Satan, who, as an obstetrician, lets us see that Campanus, 5) and more un-
2) Aegidius is Mechler; Peter is Bamberger.
3) He sought the Hebrew professorship, which he hoped to obtain so surely that he already wrote the inaugural address, which he later published in Leipzig in 1534. (De Wette.)
4) Aurifaber reads: Jovem; De Wette offers: Jenam. According to Seidemann, we have assumed Jonam in De Wette, Vol. VI, p. 494, note 3, and Burkhardt, p. 206.
5) De Wette has here as text: qui nobis cras Campanum Mauro obstetricante ostendet. In contrast, Wideburg, p. XIV, no. XII reads: qui nobis Campanum illum obstetricans ostendit. We have adopted the latter reading. (Cf. De Wette: Seidemann, vol. VI, p. 494, note 3.) See also no. 1525.
Letters from the year 1532. no. 19II to 1914.
No. 1912.
The Nuremberg Council and the Councils of Margrave George to Luther, Jonas, Melanchthon, and Bugenhagen.
(Regest.)
They send the agreed draft of a church order together with the proposed amendments by Brenz with the request for review.
From the letterbook of the Nuremberg council in the district archive at Nuremberg printed by Kolde, Analecta, p. 179.
No. 1913 .
To Nicolaus von Amsdorf.
About a dispute of the preacher Simon Hafritz with the Magdeburgers. About a complaint about Amsdorf and Fritzhans.
Ans Aurifaber's unprinted collection, p. 152, in Schütze, vol. II, p. 267 and in De Wette, vol. I V, p. 386.
Mercy and peace! I have seen the letter of Hafritz, my dear Amsdorf, and what shall I say? he breathes vengeance against you Magdeburgers. I have given the man the advice, since he would be called as a preacher, and danger there would be whose the administration of the sacrament, he should for the time being refrain from it and let the pastor after his own fashion.
1) This day of the month, which is missing in the original concept, results from a letter of Spengler to Veit Dietrich of this date, in which he asks him to help that the visitation order sent here "be completed as soon as possible".
He let him administer the same, but he himself was content with all the teaching. This advice, which was necessary for his person (privato) in the papist community, he turns into a right and a public law. Of course, I have also taught that parishes should not be mixed together, and people should not move from one parish to another, if everything is the same. For what can be more righteous? But I did not approve of it, if in one parish the sacrament is denied, not to desire it in a foreign one or not to pass it. I will write to this fury at another time, for now be satisfied with this little. I am too overwhelmed just by writing full of letters.
Behold, there is another complaint about you and Fritzhans, that you have put a certain Bartscherer under the spell. I don't want to agree with either 2) part. I beg you, answer what the matter is. He purifies himself extraordinarily and complains that he, who asks for forgiveness and promises everything, is denied mercy. If it is possible, overcome evil with good through your patience, so that peace may be preserved, lest a conflagration arise from a spark in this Babylon. Fare well in Christ. I think the best of you, that is certain. I have written to M. Lucas that he may be the mediator. May the grace of God be with you. On the Saturday after Magdalene [July 27] 1532.
Your Martin Luther.
No. 191 4.
To the margravial governors and councillors, mayor and council of Nuremberg, together with the theologians from outside.
Concerns about the church order to be established in Ansbach and Nuremberg.
From the Ansbach Archives in Reinhard's Beiträgen, vol. I, p. 150; in De Wette, vol. IV. p. 387 and in the Erlangen edition, vol. 54, p. 316.
2) Instead of utri we have assumed neutri and deleted the question mark at the end of the sentence.
To the noble, honorable and strict, honorable and wise margravial governors and councilors, mayors and council of the city of Nuremberg, our favorable lords and friends.
Grace and peace of God in Christ. Noble, honorable, strict, honorable and wise, especially favorable lords and friends! We have sent over the church order and the order of the visitation, which is to be unanimously and uniformly adopted and established in the lands and principality of the noble, highborn prince and lord, Mr. George, Margrave of Brandenburg, and also in your lordship and territories of Nuremberg, In order to avoid inequality in doctrine and also in some external ceremonies, we have diligently read them everywhere and, as far as possible at present, have found that they do not, in sum, contradict the divine word and agree with our order of visitation; we are therefore pleased with them. However, in some articles, which you have also partly mentioned, such as the ban, how it is to be used and carried out, and some other things, you will hear our reservations in the enclosed writings. You will know how to consider and consider these things in a Christian way, according to opportunity and necessity, so that the pure doctrine and sermon are preserved and Christian ceremonies can still be performed without abuse, for the sake of unity and good order. For although the course of time is so swift everywhere now, that the church ordinances cannot be drawn up and ordered so quickly everywhere according to necessity, nevertheless, in order to preserve pure doctrine, Christian outward discipline and conduct, and to prevent a great deal of incorrectness, one must improve on them daily, until the Almighty grants more peace and unity in both church and world regimes. And with what we can serve you in such Christian works and the like, we want to do this to the best of our ability. Date Witteberg, prima Augusti anno 1532.
D. Martinus Luther. Justus Jonas.
Joannes Bugenhagius Pomeranus. Philippus Melanchthon.
Vöm Bann.
(1) We have erected no other ban at this time, except that those who practice public vices and do not abstain from them shall not be admitted to the sacrament of the body and blood of Christ; and this can be maintained by the fact that no one shall pass the holy sacrament among us unless he has first been interrogated by a priest or deacon. Nor can we see how another ban should be erected at this time, for there are many things that require cognizance beforehand. Now we cannot see how the cognitio is to be ordered and arranged at this time; so the secular authorities do not want to have anything to do with this cognitio. Therefore, let it remain that those who lie and remain in public vices are not given the holy sacrament. And although the world is now so raw and wild that it does not hurry to the sacraments and churches, so that this may not be considered a punishment, if someone excommunicates himself, let it go, if the worldly authorities allow public vices. But nevertheless, the preachers should punish such pagan behavior and life in all seriousness in their sermons by telling of divine urging,1) and thereby admonish the potostates to ward off such pagan behavior. .
If the discipline were to be established again with the preceding interrogation before the cognitio, as would be very useful and good, then one could easily come to establish a discipline and punishment, to keep the parents to drive their child and household to the sacrament and churches, to prevent the young people from falling into such pagan contempt of the sacraments and all divine things.
If a public ban should be imposed, the secular authorities must nevertheless keep an order with the avoidance of the banished person; otherwise, the public ban should be a serious example: this would give birth to much injustice at this time, especially in large cities and regencies. But this ban of ours, in which the sacrament is privately forbidden, misleads the
1) In the editions: "Wedding ceremony".
A Christian may nevertheless deal with such an exile as a pagan, and have other civil fellowship, but that he show himself against him and others, that he does not approve, nor let him like the ungodly and criminal doctrine or life of the exile.
De sicca missa.
(2) Concerning the Mass, which is to be celebrated without the Sacrament, we very well accept Brentii's objection, and also hold that this spectacle should not be performed with the sicca missa. For what else would this be but a public strong confirmation of the papal private masses, by which the people would be stimulated to keep much more of the papal private mass and to run to it, than before that time. For if people were accustomed to keep something of this sicca missa, they would hold the private papal mass much higher and more sacred, since it is publicly known that the private papal mass is an abomination and unrighteous worship.
3 We mean that the Sacrament is to be kept in the Ciborio, and that while it is still the way 1) to keep and lock it, it is to be abolished; for sacramentum et verdum should be with each other. Thus it is known that this sacrament is instituted for the use, and not for the purpose of arranging a special service with the piece of the sacrament outside of the use and the word.
In the 57th leaf, about secular authorities who abuse their office, it says: whoever keeps himself in power with his authority, so that he must be feared if he does right, is not a ruler in the sight of God etc. This paragraph we mean that it would be better to omit it, to avoid trouble and burdensome disputatio. For even though the Holy Scriptures and secular law teach how one should behave against unjust potestat, mala potestas nevertheless remains potestas, as every reasonable person knows; for if mala potestas should not be potestas before God, then subjects would be exempt from all duty etc. And even if one wants to draw these words with a clasp and interpretation to a reasonable meaning, then it is still
1) "Weife" set by us instead of: "Weih'" in De Wette and "Weih" in the Erlanger.
It is better to avoid such disputation by omitting this paragraph, which is not necessary here.
On the 60th leaf the saying Actorum 13 [v. 38] is interpreted: Christ has given up the law in the parts that do not justify. These words thus read, as if a piece of the law, which piece makes just, as also our opponent teaches that we are just propter moralia opera. Since we now teach, and the truth is, that we certainly please God, and it is by mercy alone, not by reason of our works or virtues, that they are called what they will, if we trust in such mercy as promised in Christ, we consider that the same paragraphus is also to be omitted.
Paul also speaks universally in Hebrew, that everything in the Law could not make us righteous; there are also moralia included; why would one want to make a particularem out of it?
This order of visitation also seems as if it were not set by one, not even at one time, and is often corrected, and some pieces are often repeated, as of the confession. If it were left to someone other than Mr. Osiander, he might bring it into a different order etc.
Doctor Martinus Luther.
Justus Jonas, D.
Joannes Bugenhagius Pomeranus. Philippus Melanchthon.
No. 1915.
To Margrave Joachim of Brandenburg.
Luther wishes the prince luck in his campaign against the Turks and, at his request, gives him good lessons.
Printed in the Altenburg edition, vol. V, p. 1280; in the Leipzig edition, vol. XXII, p. 562; in Walch, vol. XXI, 348 f; in De Wette, vol. IV, p. 391 (after a simultaneous copy with the handwritten corrections of the Ansbach chancellor, Georg Vogler) and in the Erlangen edition, vol. 54, p. 320.
Grace and peace in Christ, our Lord and Savior, Amen! We have received E. F. G.'s writing, and heard, most noble, highborn prince, most gracious lord, how E. F. G. personally, as a centurion
of the Saxon district against the troublesome tyrant, the Turk, and wish to write E. F. G. our prayer and Christian report. F. G. to write our prayer and Christian report.
We have heartily listened to E. F. G.'s Christian heart and nobility in such a matter; we also do not want to let E. F. G. keep company with our Pater noster as best we can. For we owe it to ourselves to confess that, since we cannot nor should not do so in body, we should do so in spirit, with our earnest prayer, to go into the field with our dear Emperor Carola and his followers, and to help fight under his ensign against Satan and his members. May God the Lord grant that now is the time for Michael, the prince of God's people, to arise, as Daniel prophesies on the 12th, Amen. I also wish above all things, and beseech God through Jesus Christ Almighty, that He first grant to the pious Emperor and to all princes, and to all who are now to fight against the Turk, a joyful heart that relies comfortingly on His help, and graciously guard them that they may not, like the Turk, rely on their power and strength, for such reliance would be harmful; but that they may sing with David: "I will not rely on my sword"; and again, "Lord, you are the one who gives victory to kings"; and again, "They rely on horses and chariots, but we remember the name of the Lord our God," and many other sayings in the Psalter. Thus David, when he smote Goliath, said, "Thou comest to me in defiance of thy sword and spear, but I come against thee in the name of the Lord," 1 Sam. 17:45. Thus it is said that the Turkish emperor in the exodus swore upon his sword. So it is said that the Turkish emperor in the Auszuge swore on his sword, which is his god. Now help Christ that such an idol may become a mockery for the sake of such outrageous hope and presumption, amen.
Secondly, I ask that our people not rely on the fact that the Turk is so completely unjust and God's enemy, and that we are innocent and righteous against the Turk, for such presumption is also pernicious; but that we fight with fear against God and with faithfulness to His mere goodness. For we also are unjust before God, have shed much innocent blood, and have persecuted, despised and disobeyed God's word: but that we
We do not have to look at how righteous or unrighteous the Turk or we are. For the wicked devil is also God's enemy, and does us vile wrong and violence as those who are innocent against him; yet we must not defy him with our innocence and presumption of right, but fight against him with all fear and humility, by God's help alone. So did David also, against Goliath, who was not proud of his right, but fought by the help of God, saying: "You have blasphemed the God in whom I trust. So we must pray that God will not avenge us, after innocence, but will avenge and sanctify His name on the Turk, the great blasphemer, and in the meantime graciously forget our sin.
Thirdly, I wish and ask that in such a dispute our people do not seek honor, glory, land, goods, etc., but only the honor of God and His name, and the protection and peace of the poor Christians and subjects. For God alone wants and should have the honor: we, as the unworthy and sinners, are worthy of shame and dishonor, even death, as F. F. G. knows all this better than I can write. But because E. F. G. so earnestly desires a spiritual report, I have given this brief opinion to E. F. G. for his service, and have no doubt that E. F. G. will also give others such a report. I do not doubt that others will also imagine such a thing, so that the dispute may be conducted in such a pure opinion, that the devil should be too weak for ours with all his angels, and that the Turk should feel another man, neither of which has happened so far, since defiance has been opposed to defiance, and both parts have fought without God, which has always been more harmful to God's people than to the enemies. So now let E. F. G. go in the name of God, and let the same God send his angel Michael to guide E. F. G., and help you all to conquer happily, and to come home again with God's praise and glory, amen, amen. Our Pater noster shall follow and go along, and (if God wills) wait there in the field for E. F. G., and let himself be found. This E. F. G. wants to accept as a gracious favor, given in haste. Hereby commanded by God, Amen. August 3, 1532.
E. F. G.
Doctor Martinus Luther.
No. 1 916
August 7, 1532.
To the City Council of Reval.
(Regest.)
Recommendation of H. Grynau, who was appointed as schoolmaster.
No. 1917 .
Prince Joham to Luther, Jonas, Melanchthon and Pauli at Wittenberg.
The Elector orders them, because of the cloudy conditions of the clergy, to give their concerns in writing, at what time and by which persons the visitation is to be carried out, but to take D. Brück's concerns into account.
The concept with corrections is found in the Weimarsche Gesammtarchiv, Reg. Ji, fol. 64 A. 7, 1529. 62. Printed by Burkhardt, p. 206.
By the Grace of God John. Our greeting before. Venerable, reverend, dear devotees, councilors and faithful! We graciously inform you that for some time we have received complaints from the pastors who are in our lands and principalities, and that they still daily request us to inform them of the hardships they face and the other hardships and shortages they must endure, namely, that they are despised, injured, beaten and imprisoned in part, and in part they are not able to cope with what is prescribed for their entertainment; In some cases they have no provision at all, in others their parish and other goods are stolen and taken away, and they are furloughed for no particular reason and without any prior knowledge, and so on. Thus, against this, it has been indicated that the priests are criminal in their doctrine and life, as some have been publicly accused and thus found, to the extent that they often apply for an allowance and more of their income. And whether we are always
1) This letter cannot be placed in the year 1529, to which the older registry of the Weimar Archives transfers it, because the visitation was still in progress at that time in August and at that time its completion was desired by the Elector. It is found in the archive
Reg. Ji, fol. 93 a. B 6.4. a letter to D. Brück, dated Aug. 12, which has quite the same train of thought, so we have assumed the above time determination according to Burkhardt.
have commanded and still do, to take into due punishment those who have rebelled against the priests in such a manner with vexations (sic) and abuses, or have beaten them to injustice and burdened them with imprisonment or otherwise, likewise, so that they, the priests, may have their necessary care, and not to take or steal anything from them or from their parish goods, or, if such happens, to grant and give it to them again, not to dismiss them without constant causes and prior knowledge, and to apply other due dispositions as occasion arises: so we nevertheless find that it wants to be little regarded, nor lived to the same. Since this causes us no little consternation and also weighs on our consciences, and we have graciously granted, upon the petition (offer) made by the appointed committee of the commonwealth, that the visitation be ordered again, as we are inclined to do without it; so that our permission may be complied with, so that the pastor may avoid such and such further complaints as we do not doubt, and otherwise these things may be passed by God's help through proper ways and order, so that as much as possible, arousal may be prevented 2) and the holy Gospel may not be reviled by the opponents: Accordingly, it is our gracious request that you inform us of your concerns, including when, at what time, and by whom, at your discretion, the visitation is to be ordered and carried out in each district of our lands, and that you overlook our previous instruction, which you will undoubtedly still have with you, whether it is to be changed, reduced or increased in one or more articles and in what form, and in particular also consider whether, how and in what form the uniones and amalgamation of some parishes, where this might occur, are to be carried out and should be done, and also give us this information separately; We then want to show ourselves to be aware of it, and in all of this do our pleasing opinion. Date at Torgau.
Note. We also graciously request that in all of this, and on the basis of the current state of your mind, 3) you also listen to the concerns of our esteemed councilor and dear faithful, Gregorian Bridges, Doctor, and further conclude with him. Date uts.
Nota: D. Bridges to write.
2) In Burkhardt with wrong interpunction: "ordenung uf das ergernus, souil muglich verhütet" etc.
3) Burkhardt: "bedenkenus", probably a misprint instead of: "bedenkenus".
No. 191 8.
To an unnamed person.
Luther tries to strengthen him in his conviction of the Gospel and recommends Christoph Strobel to him.
Printed in the Wittenberg edition (1569), vol. IX, p. 479; in the Jena edition (1566), vol. V, p. 506 b; in the Altenburg edition, vol. V, p. 985; in the Leimiger, vol. XXII, p. 559; in Walch, vol. XXI, 347; in De Wette, vol. IV, p. 394 and in the Erlangen edition, vol. 54, p. 323.
Grace and peace in Christ. Honorable, wise, dear good friend! He Christoffel Strobel 1) has shown me how God has blessed you with His spiritual blessing and graciously called you to the knowledge of His Son JEsu Christ, and has asked me for this writing to you, so that your heart may be admonished and strengthened to remain firm in the grace of Christ that has begun.
Since I have allowed myself to be persuaded that such a writing of mine should please you, I have gladly done so, and I pray to God, the Father of all gifts and strength, that He may graciously confirm and strengthen you in the work He has begun through His Holy Spirit, so that Satan may not weaken you by any trickery or force, nor make you weary in leaving God's Word and Kingdom.
So you see for yourselves that now is a dangerous time. Many are deceived by the spirits of the wicked; many also fall away, and become weary and cold of the grace of God, so that, deceived by Satan with cunning, they let themselves think that they are full, can now do everything, and have no need, and thus become lazy and ungrateful, soon after becoming worse than before.
1) Christoph Strobel was first at Mutzschen (between Oschatz and Grimma) in the teaching post, came from there to Freiberg as Duke Heinrich's court preacher and became in 1539 Archidiaconus in Oschatz, where he died at the beginning of the following year. (De Wette-Seidemann, vol. VI, p. 630, note 4.)
No. 1919.
To an unnamed person. 2)
Quite the same content with the previous letter.
In the same locations as the previous letter.
Grace and peace in Christ. Honorable, wise, good friend! He Christoffel Strobel, along with Mr. Ricolao Hausmann, has shown me how God has not only blessed you temporally, but, which is much better, has also gifted you spiritually with love and air for truth and knowledge; which I have heard with joy, and I pray to God that He will strengthen you in such grace and keep you until His future. For now, unfortunately, it has become a perilous time because of the evil spirits and false teachers, who creep about everywhere, seeking to deceive someone. So Satan himself does not celebrate with evil poisonous thoughts, by which he wants to weaken or overthrow our faith; and our reason is blind to itself, and always resists faith, because it does not respect God's word and kingdom, but rather hates it, so that our cause must exist solely and exclusively in God's power and strength.
Now I must write briefly, because we are distressed about the pious prince's departure from this pitiful valley, as is only right. I hereby command you grace in Christ, our Lord and Savior, and kindly ask you to let poor Christoffel Strobel be in your command, where you can be helpful to him; that Christ, as done to Himself, will certainly receive this, and I will also thank Him for it, as shown to me. At Wittenberg, Monday after Assumpt. Marie [Aug. 19] Anno 1532. D. Martin Luther.
No. 1920 .
To Martin Lodinger at Gastein.
See St. Louis edition, vol. X, 2220.
2) De Wette notes: According to the editions, the same one to whom the previous letter is written; but it is indisputably another one, because one does not understand how Luther should write the same thing to the same one on one day; only he was also in contact with Chr. Strobel, and lived in the same place.
3) The Elector Johann died on Aug. 16 at Schweinitz; Luther preached the funeral sermon on Aug. 18,
Letters from the year 1532. no. 1921. 1922. 1923.
No. 1921.
Bett Dietrich to Justus Menius.
Dietrich sends a letter from Luther, requesting Menius to continue working on the writing he has begun against Wieel. News about Luther's work and his state of health.
To Justus Menius, servant of the word in Eisenach, his master and brother, to be highly esteemed in Christ.
Grace and peace in Christ! So that you may realize, my dear Menius, how gladly I am at your beck and call in every kind of favor, if you only indicate in what I can do this, I am now sending you the letter of our father Luther, which you asked me for on the evening on which I led you together with M. Georg 1) to the inn. Just as I have kept all that I promised at that time firmly in my memory, so I again wish that you also continue with the book that was begun against the man Wicel, 2) because you also promised this at that time. I do not know why Jonas postpones the publication of his work 3). He seems to me to be thinking a bit too carefully about the errors of this enthusiastic man. But that does not prevent your work from being added, so that both the church may see a richer testimony about his opinion and the harsh mouths of his opponents may be shut. Wittenberg now brings forth nothing new except the Summaries, which I hope will go out by next Michaelmas, together with the sermon of Christ on the mountain, which Cruciger recorded, 4) and the funeral sermons, which the Doctor delivered here at the Prince's funeral. 5) I have recorded the former, and the
1) Rörer.
2) This book has not been published (Kolde).
3) Contra tres pagellas Agrie. Phagi. . . Viteb. George Rhaw 1532.
4) From this passage, a more precise time determination results for the publication of the Sermon on the Mount (St. Louis edition, vol. VII, 346 ff.), namely: "Um Michaelis 1532", and a correction of Aurifaber's statement in the Eisleben edition, vol. II, p. 145, that these sermons were copied by Veit Dietrich, Georg Rörer, Anton Lauterbach and Philipp Fabricius. Veit Dietrich says here: quem [sermonem in monte] Crucigerus ex
cepit.
5) Two sermons on 1 Thess. 4, 13-18. St. Louis edition, vol. XII, 2072.
others, I hope, Cruciger will add. Herewith I bid you farewell, dear man, and forgive my temerity that I, as the first, have wanted to be burdensome to your love by my letter. Luther is well together with his whole family, but he has instructed me to greet your love 6) reverently. Wittenberg, 1532, August 31.
Most devoted to your love (T. h. dd.) Veit Diethrich of Nuremberg.
No. 1922.
To Johann Riedtesel, Electoral Chamberlain.
See St. Louis edition, vol. X, 1724. - The superscription in the editions reads: "An einen von Adel" ("To one of nobility"), but is to be replaced by the above according to the Innocent News 1706, p. 766. (Burkhardt, p. 208.)
No. 1923.
To the City Council of Kamenz.
About the filling of a parish position in Kamenz.
Handwritten in Cod. Jen. B 24, b, fol. 247. Printed in the Wittenberg edition (1569), vol. IX, p. 478b; in the Jena edition (1566), vol. V, p. 508; in the Altenburg edition, vol. V, p. 984; in the Leipzig edition, vol. XXII, p. 560; in Walch, vol. XXI, 352; in De Wette, vol. IV, p. 398 and in the Erlangen edition, vol. 54, p. 326.
Grace and peace. Respectable, careful, dear lords and friends! I have received your letter, in which you indicate how, for lack of a preacher, you have named him Simon Haferitz, who complains about coming to you without my permission. Now I know well, said Simon H. also knows well, that I do not intend to be a new priest, to appoint all parishes and preachers' chairs, etc., although I consider it my duty to prove counsel and help to those who need me. Therefore, this time I do not know how to advise Simon H. to leave his service in Salza, where the good people need him; and I do not want to burden my conscience that he should leave the people in Salza under my name. But if he will do it on his conscience and dare to do so, I will let it happen.
6) h. t. == humanitatem tuam.
Letters from the year 1532. no. 1923. 1924.
And because you nevertheless need a pre
No. 19 S4.
To Johann, Georg and Joachick, Princes of Anhalt.
Luther testifies to them his joy at the Reformation introduced in their lands.
The original is at Dessau. Printed in Litterarischen Wochenblatt, II, 305; in Schütze, Vol. II, p. 275; in Strobel-Ranner, p. 305; in De Wette, Vol. I V, p. 399 and (after the original) in Lindner, Mittheilungen, II, No. 1, p. 1.
To the most illustrious and esteemed princes, Messrs. Johann, Georg and Joachim von Anhalt, Counts of Ascanien, Lords of Bernburg, brothers who are extremely close in body and spirit, his most gracious lords.
"Grace and peace in Christ! I have heard, most illustrious and worthy princes, that at last, since the spirit of Christ has so cooperated, in your lands the ungodly abuses in religion have been abandoned, and the use of Christian communion has begun happily, although this has not happened without great danger, as we know, since great princes have advised the antagonism, even threatening it above. I, at least, who am nothing, but wish to be Christ's, and in general to be partaker of those who fear him, I joyfully give thanks to God and to the Lord, who has given such great strength of spirit, and what is more, unanimous strength to three brethren, namely to such brethren who, placed in a high place, have had many prayers.
I am not afraid of others, private people, whose faith and constancy, as it may be with me, have not so many and so great dangers and causes to fear. But Christ is the well-known weak King, and yet truly and eternally the almighty King, whose works these are; so he does, lives, speaks, both in himself and in his members. And when he seems to be ruined, he rises 1) like the morning star, as he says to Paul: "My power is mighty in the weak"; therefore, when he is weakened, he is all the stronger. This is his way of living, acting, ruling. "Nothing will be different there." Although our princes seemed to have been completely devoured and ruined by the last Diet of Augsburg, they have been made more alive and liberated by this very fact, so much so that they have learned that the Emperor's mind has also been changed, and they can see and rejoice that the hopes and efforts of the Roman Pontiff have become a mockery. Most of all, therefore, most illustrious princes, he who has begun his work in his hearts 2) will accomplish it; for thus the beginnings of all things that are God's are weak, as the fruits are insurmountable. The roots of all trees are in the beginning thin threads, or rather milk, or something coagulated, and yet they bring forth these beams and trunks, from which the so great, heavy masses of houses, ships and works are built. Of our own origin it is said in the Book of Job [Cap. 10, 10.] that it is a curdling of milk, and yet from this curdled milk at last become the mightiest kings on earth, who (as Paul says) will also be the judges of the angels in that day for which we wait. Thus the whole created nature begins in a weak way and reaches the completion in power. In contrast, that which men begin begins in power. Moab certainly had greater hope than power, as the prophet says; but Christ has greater power than hope. "Be of good cheer," he says, "I have overcome the world." And
1) Instead of oriatur will be read orietur or oritur.
2) in cordibus suis == in the hearts that are attached to Him.
Letters from the year 1532. no. 1924. 1925. 1926.
again, "I live, and you also shall live." This same Lord keep, preserve, and strengthen your hearts, not only according to your blood, but also according to the Spirit most closely united, for His glory and the salvation of many people, amen. 1532.
E. F. G. most devoted
Martin Luther.
No. 1925.
To Johann and Joachim, Princes of Anhalt.
Luther recommends Nicolaus Hausmann to them as a preacher.
From Sculteti Annal. evang. Decad. II, p. 373, at
Walch, vol. XXI, 1241; in De Wette, vol. IV, p. 400 f. and in the Erlangen edition, vol. 54, p. 327 and ibiä. Vol. 56, p. 187, according to the original in the Anhaltisches Gesammtarchiv.
To the noble, well-born princes and lords, Mr. Johanns and Joachim, brothers, princes of Anhalt, counts of Ascanien and lords of Bernburg, my gracious lords.
Grace and peace in Christ. Serene, benevolent princes, gracious lords! Here comes the pious man, Magister Nicolaus Hausmann, to try the preaching ministry with E. F. G.: I humbly command him to E. F. G.. He is a faithful man of good heart and morals, who teaches and loves God's word in a fine, quiet and disciplined way. May Christ our Lord bestow his rich blessing on him, so that he may bear much fruit, amen. And I have no doubt that E. F. G. will know how to deal with him graciously. Hiemit GOtt commanded. And what my poor prayer is able to do, may E. F. G. always be grateful beforehand. Date Wittenberg, Exaltationis Crusis [Sept. 14] 1532.
E. F. G. williger
Martinus Luther, D.
No. 1926.
To Andreas Osiander.
Luther exhorts Osiander, who is weary of Nuremberg, to patience and perseverance.
From the von Imhoff collection in Nuremberg in Schütze, vol. II, p. 268; in Strobel-Ranner, p. 292 and in De Wette, vol. IV, p. 401.
Grace and peace in Christ! My dear Andrew: Te ne cede malis, sed contra auden
tior ito 1) [Do not give way to evils, stand against them boldly]. Thus I reply, though ill, to your letter, in which you indicate that you are tired of this Nineveh, which I too (if God would not have Christ do the same) look upon with disgust. But the day has twelve hours, and our eyes cannot see the future. God tempts us in this way. But, even if everything turns out badly, this condition of people cannot last for three years. Everything is coming to a head so much that it forces a change in this state of affairs, either for the worse or for the better. If for the worse, then we would accomplish nothing by fleeing; if for the better, we would accomplish everything by staying. I see indeed, when peace will be, how also learned men will be dear, and, as Isaiah says Cap. 13, 12: "dearer than gold". Preachers are wanted daily, and they are not available. Even you, if your ninivites do not want to, will be forced and called to where they do not think, and they will seek the utmost of your finger in your place and not find it.
[O] passi graviora: dabit Deus his quoque finem.
Durate, et vosmet rebus serveat secundis 2) [O you comrades, - - you have suffered more severely, God will soon put an end to this as well. Just wait and save yourselves for happy times]. "So it cannot remain." The evil customs will give birth to good laws. "It is a transition, said the fox; the bird must molt once, and then it will get beautiful feathers again.
Take this as written by me in a sincere and faithful spirit, because I am also very often tormented by your thoughts, and in turn comfort myself as I comfort you. Greetings to all of us. I did not want to write more, nor could I, so bad is my head. Christ be with you
1) Virg. Aen. lib.VI, v. 95.
2) Virg. Aen. lib. I, v. 199 and v. 207.
and all yours, my brother in Christ, and pray for me. May I now be alive or dead, let our preaching ministry be besought thee. Thursday after Lamberti [Sept. 19] 1532.
Your Martin Luther.
No. 192 7.
To Johann, Prince of Anhalt.
Intercession for the provost's widow at Wörlitz, that the prince may preserve her inheritance.
From the original at the Brieger Gymnafial-Bibliothek in the theol. Annalen, July and Aug. 1823, p. 260. In De Wette, vol. IV, p. 402 and in the Erlanger Ausgabe, vol. 54, p. 328.
To the illustrious, well-born Prince and Lord, Lord Johann, Prince of Anhalt, Count of Ascanien, Lord of Bernburg, my gracious Lord.
Grace and peace in Christ. Serene Prince, gracious Lord! 1) I am asked to write for the widow of the provost of Wörlitz, blessed, against E. F. G. and ask that E. F. G. will graciously help her and preserve what he has agreed upon and given her before his end, as she has and presents a letter sealed by the Schoppen of Wörlitz, but is now challenged by his friends, who intend to drive her away. Because such property, which 2) at the time of the ecclesiastical law could not have died out to the friends without special testament, but would have fallen to the Officiis etc., and 3) he wanted to cover his poor children with it, so my poor request, E. F. G. wanted to keep the said widow and children with such left property, also considered that he has finally married them, as he himself confessed to me, when I was with E. F. G. at Wörlitz, and I gave him the advice, he should invite a table full of neighbors to the4) children and reveal such marriage. If he has now done so, good; if not, then according to his confession, such a secret marriage is not to be condemned, because he has confessed it before me and my companions.
1) "This word is missing, whether in the original?" (De Wette.) 2) So conjicirt by us instead of the contradictory: "drive, because it is good for them that" etc.
3) There is a punctum before "And" in the editions.
4) "the" put by us instead of: "the".
E. F. G. will know how to graciously stand firm against the poor orphans. Hiemit GOtt befehlt, Amen. Mid-March after St. Matthew's ftö. Sept.] 1532.
E. F. G. williger Martinus Luther, v.
No. 192 8.
To Frederick, King of Denmark.
Luther uses himself for the imprisoned king Christiern.
From the original, which is in the Royal Danish Archives, in Leipz. Suppl., No. 119, p. 70; in Walch, vol. XXI, 353; in the Danish Library, 4th St., p. 154; in Schumachers Gelehrter Männer Briefe alt die Könige in Dänemark, 2nd Th., p. 257; in De Wette, vol. IV, p. 403 and in the Erlangen edition, vol. 54, p. 329.
To the most magnanimous, most noble Prince and Lord, Frederick, King of Denmark, Sweden, and Duke of Holstein etc., my most gracious Lord.
Grace and peace in Christ our Lord, who died for our sins and rose from the dead for our lives. Most shining, most powerful King, most gracious Lord! Let us take hold of and see how God is the right and gracious judge, because Our Lady would have liked to have peace with her cousin, King Christ etc., have always liked to be at peace with their cousin, King Christian, and have always given them a glorious victory; and although I know that King Christian will recognize this in the best possible way, and know how to thank God, and will also use this (given) victory against the cousins of King Christian in a Christian and humble manner in the fear of God, I am nevertheless moved by the misery, or rather the mourning of my good Lord King Christian, and also by the concern that King Christian might be attacked by some people against the imprisoned King Christian. might be incited by some people against the captured man and be prevented from God's fear: for which reason, with this humble and (I hope) useless writing, I have taken upon myself to humbly ask and admonish HM the King to have mercy on their captured cousin, according to the example of Christ, who also died for us, his enemies, but we must not die for enemies, but only be merciful to them. For where E. K. M. Cousin is not to be trusted, but to be treated as an enemy, we are to be merciful to them.
Letters from the year 1532. no. 1928 to 1932.
E. K. M. would be imprisoned, there is no doubt that K. M. would still be cousinly towards him: how much more will K. M. do this now, because he has left everything and (as I hear) has surrendered as a prodigal son to K. M., as his father. Since this is a great humility, and we still need mercy before God, K.K.M. will undoubtedly do a noble sacrifice and glorious service, where she will also show fatherly mercy and fatherly faithfulness to the poor captive man, and finally, at the deathbed, such work will be a great comfort to K.K.M., and a special joy in heaven, as well as a great glory and honor on earth. For it is a great work, done in great things and great people, great person, that it must shine gloriously both here on earth as an excellent example to all the world, and there in heaven for the joy of all saints and angels, also for the pleasure and delight of the divine majesty. So, my most gracious Lord, let E. Let this work be a fruit of faith, a glorious sacrifice of thanksgiving to God, a comfort and refreshment to the prisoner, and a joy and delight to us all: then, at long last, Christ Himself and all those who have advised him to do so, will happily give thanks and confess how deeply sorry Christ Himself would be if they had done otherwise. May Christ, our Lord and Helper, give His rich Spirit to E. K. M. in this and in everything to do His divine good pleasure, Amen. Please accept my presumptuous writing, for this is what God Himself calls us to do, and to care for one another. At Wittenberg, Vigilia Michaelis [Sept. 28] 1532.
Your Royal Majesty willing D.
Martinus Luther.
No. 1929 .
To the people of Leipzig who are oppressed for the sake of the Gospel.
See St. Louis edition, vol. X, 1932, where the following improvements should be made: Col. 1932, line 4 has a new paragraph to begin with the words "grace and peace"; line 10 instead of: "your gracious lord" read: "Duke George"; line 3 v. u. read: "because" instead of: "like"; line 2 v. u. delete: "because". Col. 1933, line 8 delete: "euch"; line 4 v. u. delete: "und".
No. 1930 .
To the Counts of Schlick in Jáchymov.
See St. Louis edition, vol. XX, 1686.
No. 1931.
To the Elector Johann Friedrich.
See St. Louis Edition, Vol. X, 8 16.
No. 1932 .
To the Elector Johann Friedrich.
Luther asks for a scholarship for the sons of Hans von Kanitz to continue their studies.
The original is in the Weimarsche Gesammtarchiv, Reg. Mm, fol. 45. 4. Printed by Burkhardt, p. 209.
Grace and peace in Christ. Most Serene, Highborn Prince, Most Gracious Lord! The first Supplication, which I have humbly made to E. C. F. G., is the one I made for the Paceum 1) orally at Wittenberg. Now I come with the other one (because I want to count them, so that I don't make too much). I am now talking about the Christian Supplication, and is to E. C. F. G. my humble request, after the two boys, Hans von Kanitz' sons, 2) blessed, have studied almost well at school in Torgau, and have turned out well, 3) and their mother can no longer keep them there because of poverty, and it would always be a pity that such fine boys should come from the studio, because one is allowed people; so I still know well that my most gracious lord, blessed etc., has, at my request, had a gracious promise made to these boys that they will be graced with an expectation of a prebend. Accordingly, I ask once again, E. C. F. G. wanted both of you to praise God.
1) On this Supplication M. Pacäus received the Diaconate at Leisnig, but was so badly provided for by this position with his wife and six small children that Luther again asked the Elector for him on March 9, 1533.
2) The sons of Hans von Kanitz, Wolf and Ulrich, received by deed, datirt Weimar, Monday in the Easter holidays 1533, for three years annually 20 Fl. from a prebend at Altenburg.
3) We would like to assume: "and are most excellently well-done".
and for the good of the country, graciously provide such fine boys with an expectancy on which it pleases E. C. F. G.. For their father is also well to blame for and deserves E. C. F. G., and yet all are pious people, father, mother and children. E. C. F. G. will, as my faith holds, be graciously found in this. Christ, our Lord, help and strengthen us to lead to the blessed regiment and then to eternal life, amen. On the day of St. Luke (Oct. 18) 1532.
E. C. F. G.
subservient Martinus Luther, D.
No. 1933.
Concerns from sequestration.
See St. Louis edition, vol. XVI, 1833, no. 1205.
No. 1934 .
To Nicolaus von Amsdorf.
Luther asks him to warn Otto von Pack not to enter Duke George's territory. The first part of the book is about Luther's work and his wife's state of health.
From Aurifaber's unprinted collection, p. 154, in Schütze, vol. II, p. 269 and in De Wette, vol. IV, p. 411.
Grace and peace in Christ! Mrs. Pack, my dear Amsdorf, is worried for her husband Doctor Otto Pack, because there is a rumor in Leipzig that he has been seen in the duchy of Duke 1) Georg, and she fears that he might be captured. I comforted the very good woman as much as I could, suspecting other things etc. Therefore, she asked me to ask you that, if you perhaps find him in Magdeburg, you may diligently exhort him to refrain from traveling, especially in the duchy of Duke George, since extraordinary reenactments are being prepared against him: this you will do according to your love.
There is no news. For what is said of captured ships of the Turks,
would be cheerful news if it were true. I am now completely at work on the translation of the Sirach. I hope to be freed from this arduous work (pistrino, treadmill) within three weeks. My Käthe is ill with fever and insomnia, and at the same time close to childbirth. I commend her to your prayers, also me and all mine. Our Christ be with you, Auren. November 2, 1532.
Your Martin Luther.
No 1935.
To Laurentius Zoch, Chancellor of Magdeburg.
See St. Louis edition, vol. X, 2036.
No. 1936 .
To Nicolaus Hausmann, preacher in Dessau.
Luther sends him a letter, wishes him luck for his employment in Dessau, thanks him for a piece of game sent to him, and reports about the renewed visitation and sequestration.
The original is in Dessau. Handwritten in Aurifaber's unprinted collection, p. 154. Printed by Schütze, vol. II, p. 270 (from the Hanische Sammlung at Kiel); by Strobel-Ranner, p. 204 and by De Wette, vol. IV, p. 413. German by Walch, vol. XXI, 1400.
To the worthy man in the Lord, M. Nicolaus Hausmann, the faithful servant of the Word in Dessau, his superior in Christ.
Grace and peace in Christ! I have had this letter before my eyes for a long time, dear man, so that it could be sent to you always and at any hour, since Aurelius always answered that neither he nor M. George had a certain messenger, until it was so defiled by spilled ink in my absence. You will forgive me innocent, because I did not remove it from my sight out of care and in the hope of transmitting it to you....
By the way, I thank our Lord Christ, who keeps you there unharmed and with the princes in grace; to whom you have given your life in my name.
Letters from the year 1532. no. 1936 to 1941.
You want to give thanks, not so much because of the boar given, but because of the grace and favor towards the word of God and, what is strange, also towards my humble self, 1) which shines among such great heroes. You will therefore command me first of all to God, then also to your very good princes through your petitions.
Justus Jonas, Philippus and Pomeranus and Cruciger will also dine with me, as you have requested, who are invited to this wild pig to celebrate the birthday of St. Martin, Martin the son 2) and Martin the father. Oh, that you were there too!
There is no news, except that the visitation will be renewed by order of the prince; Justus Jonas is one of the visitators. Furthermore, the sequestration is proceeding very strictly, and I fear that it may be too strict. "Our dear Lord God make it all good, amen. On the 6th day of November 1532.
Your Martin Luther, D.
No. 193 7.
To Nicolaus Hausmann in Dessau.
Short letter, written during a visit to Wörlitz.
The original is in Dessau. Handwritten by Aurifaber, vol. Ill; p. 155. Printed by Schütze, vol. II, p. 272; by Strobel-Ranner, p. 206 and ber De Wette, vol. IV, p.414. German by Walch, vol. XXI, 1402.
To his in Christ exceedingly dear Mr. Nicolaus Hausmann, his brother and God's faithful servant.
Hail in Christ our Lord! We have found your letter, but not you, which we had hoped for,3) , my dear householder, therefore we answer by letter, but briefly, because only, prevented by the conversations, we are leaving now, so that we cannot write in more detail. The worthy princes will tell you everything. For they have welcomed us in the most friendly and delicious way. Other
1) Walch reads: utilitatem instead of: vilitatem and translates: "against my advantage".
2) He was born on November 9, 1531.
3) Walch: "but not as desolate as I had hoped".
at another time. Now we hurriedly board the carriage. Farewell, my dearest brother in Christ. From Wörlitz, on the Sunday after Elizabeth [Nov. 24] 1532.
Your Martin Luther.
No. 193 8.
To Jonas von Stockhausen, Captain at Nordhausen.
See St. Louis edition, vol. X, 1748.
No. 1939 .
To the wife of Stockhausen.
See St. Louis edition, vol. X, 1752.
No. 19 40.
The Council of Soest to Luther.
(Regest.)
They thank Joh. Brune for his appointment as superintendent and wish to be instructed in the matter of Joh. von Campen, against whose activities Luther had warned.
Mitgetheilt von Legerlotz in the Monatsschrift für die Geschichte Rheinlands und Westphalens, II, p. 386. A regest in Kolde, Analecta, p. 182.
No. 19 41.
To Johann von Riedtesel.
About a matter at court that was annoying for Riedtesel.
Printed in the Eisleben edition, vol. II, p. 315; in the Altenburg, vol. V, p. 1030; in the Leipzig, vol. XXII, p. 561; in the Innocent News 1706, p.671; in Walch, vol. XXI, 357; in De Wette, vol. IV, p. 418 and in the Erlangen edition, vol. 54, p. 341 f.
To the strict and honorable Johann Riedtesel, Elector of Saxony Chamberlain and to the new market, my gracious and dear godfather.
Grace and peace in Christ. Dear Lord and Godfather! I have,
4) The letter has the date: "Dat. ut s.". According to Legerlotz, the preceding letter in the Copialbuch was dated after Catharinen [Nov. 25]. Kolde puts it "beginning Dec."
I did not learn anything about your condition after my writing to you, and you have become so secret to me that I cannot inquire how you are doing, and yet would like to know. For I always worry that Junker Neidhard will be dangerous to you, as your last writing indicates, and that such disloyalty to the world might hurt you. However, I am very confident that my most gracious Lord will graciously keep Himself against you and will not do what your false friends might grant or instigate. Christ our Lord will be with you, and because you now learn what the world is, you will henceforth be all the more faithful, and also learn with us Christians that it is better to serve Christ than the world.
My Käthe and your godfather send you friendly greetings and wish you all the best. We are all, praise God, quite fresh and healthy. Your godfather wants to become an active man, he is reaching out and wants to have his little mind. Give my regards to your dear Ribbe and all yours. Hiemit GOtt befehlt, Amen. 1532 the 6th of Lucii [6th Dec.]. 1)
E. G. willing to serve
D. Mart. Luther.
No. 19 42.
To Laurentius Zoch.
See St. Louis edition, vol. X, 2036.
No. 19 43.
To Eberhard Brisger, pastor in Altenburg.
Luther consoles him because of his father's death and his mother's unkindness.
Handwritten in Cod. Goth. 185. 4. and in Aurifaber, vol. Ill, p. 255. Printed in Schütze, vol. II, p. 271 and in De Wette, vol. IV, p. 421.
1) In this time determination we have followed De Wette, who takes the given date as: "Friday after Lucius." Others take the 8th Lucii, which is the 3rd Dec. Seidemann at De Wette, vol. VI, p. 575, note 1, conjicirt: the 6th Luciae, Friday Luciä, the 13th of December. Burkhardt remarks that the date is quite uncertain, "despite VI, 575".
Grace and peace in the Lord! That I write to you less often, my dear Eberhard, is forced upon me not only by the amount of other things to be written and their frequency, but also because you are at peace and do not need my writing. But since you now show me the sorrow of your soul because of the death of your father and the unkindness of your mother and the deprivation of your inheritance, you must again compare with Job the good you have received with the misfortunes that have befallen you. Nor are you in such a position, nor is it your will, that without Christ you would rather have the favor of the father and the mother than in and with Christ the hatred of the mother. You will command those people to the judgment of God and sing with the Psalm and with Joseph [Gen. 41, 51. f.]: The Lord has made me forget my father and my father's house in a foreign land. Then, what 2) do you know with what end your father has departed, or what God has done to him? Furthermore, your mother still has twelve hours, and who knows where the gospel will come in a short time, since the papists are crying out that even the emperor has become a Lutheran, because he does not want to rage to increase their godlessness. Even if everything turns out differently, you can still wish yourself luck that you are snatched like a stick from the fire and like an earlobe from the jaws of the wolf. Lot had to leave his own wife in Sodom, and David lost his beloved Absalom; also Christ the synagogue, and Paul the children of Israel, his brothers etc. Therefore, you are not the only one to suffer great evil; others have suffered and are suffering even worse. It must also come true in some [Matth. 10, 35.]: "I have come to raise up the Son against the Father." And you have many such things to comfort you. For us the One Christ is enough when we have lost everything. May the Lord be with you and with all yours. December 12, Anno 1532.
Your Martin Luther, D.
2) Instead of quod, we read quid and took the sentence as an interrogative sentence.
No. 19 44.
To Gerhard Wilskamp at Herford.
Luther expresses his joy that peace has been restored in Herford. News.
From Cod. chart. 185.4. at Gotha in De Wette, Vol. I V, p. 422.
Grace and peace in Christ! I am glad, my dear Gerhard, that the unrest that Satan began to stir up has been quelled among you. Thanks be to Christ, who may preserve and increase the peace 1). I have gratefully received your small gift, although it would not have been necessary to spread your little bit of poverty (vestram tenuitatem) over me as well. I will see to it that the letter is given to your relative Andreas as soon as possible.
There is no news except what I believe you already know, namely that the Turk has retreated after losing several thousands and that Austria has been plagued with fire and plunder. With us a comet is seen in the east in the early morning. But we do not have to be afraid of the signs of heaven, of which only the heathen have to be afraid. Let us pray for one another that we may be saved. Christ be with you. Greet all of us in love. On the Saturday after St. Lucy's [15 Dec.] 1532.
No. 19 45.
To Caspar Cruciger.
Luther sends a return gift for a gift received.
From the very damaged original in the Wolfenbüttel library at De Wette, vol. IV, p. 422.
His Caspar Creuciger, the philosopher and theologian. 2)
Grace and peace! Yesterday, your Elisabeth brought my mistress a golden gift for the Mass present, my dear Caspar, what
1) "the rest" set by us, for eam, which Luther wrote, probably in great haste.
2) This superscription seems to be by a later hand. (De Wette.)
and as a token of gratitude 3) I again send your mistress this gift of the Mass, which, although unlike yours, is sent out of a not dissimilar will and desire, and I beg and command that you will not despise it. Sed
poterit e collo pensili - - expendere. 4)
No. 19 46.
To the City Council of Soest.
Luther warns again about Joh. Campensis.
From the original in the city archives at Soest in De Wette, Vol. IV, p. 423 and in the Erlangen edition, Vol. 54, p. 344, according to an erroneous copy communicated by the preacher Rollmann. Also in Grote's Jahrbuch I, p. 170 and in the Soester Wochenblatt 1826, No. 41. A facsimile is in the Geh. Haus-Archiv in Berlin. We have used the good variants of Grote's given by Burkhardt p. 210.
To the honorable and wise, mayor and council of the city of Soist, my favorable lords and good friends.
Grace and peace in Christ! Honorable, wise, dear lords and friends! Next I wrote to you 5) (although by M. Philipp's hand, because I could not write with my own handwriting due to the dizziness of my head and the weakness of my spirit) and faithfully commanded you your advisor, Johann Brun, etc., and also diligently warned you against the harmful man Johannes Campensis etc. Now I hear that the same devil-apostle should still be with you now and cause misfortune: is therefore my heartfelt and Christianly faithful advice, want to be diligent that you get rid of the man. There must be no complaint nor referral, for his actions are public, as he joined in the raving with Melchior Kürschner 6) (called Hofmann) in Flensburg.
3) Here, De Wette has incorrectly placed a punctum.
4) We were not able to translate this incomplete sentence.
5) The letter of June 17.
6) De Wette offers: "Knesner"; Grote reads: "Kersner", but the original will probably read "Kursner".
with a borrowed hand.
No. 19 47.
To the City Council of Münster.
See St. Louis edition, vol. XVII, 2047.
No. 19 48.
To Bernhard Rothmann, preacher in Münster.
Luther warns him to beware of the doctrine of the Zwinglians, who have invaded Westphalia, and exhorts him to remain firm and constant in the pure doctrine of the Gospel and also to fortify the people in it.
In Seelen, Philocalia epist., p. 1; in Strobel-Ranner, p. 206 and in De Wette, vol. IV, p. 426.
To the highly esteemed brother in Christ, Bernhard Röthmann, the faithful and wise servant of the Lord 2) at Münster in Westphalia.
Grace and peace in Christ! To me, who am exceedingly busy, my dear Bernard, my concern has forced this letter, which I have received through a certain rumor, namely, that in Westphalia there are some sacramentaries running around, who are trying to creep into the cities that have only recently been won for the Gospel. Therefore I have exhorted you and asked that you not only guard against them, but also fortify the church or the people against them. For such confidence we have
1) This was read out by Grote in
2) Instead of Domino we have assumed Domini.
to you in the Lord, that as you began to rejoice the angels in heaven and on earth by converting the city of Munster, so you will continue to perform this same sacrifice for God, and will not be blamed, as much as can be done through you, that this joy, which has been granted to us through you, may be turned into sadness, but rather that it may be increased and endure forever.
No. 19 49.
To Johann Bugenhagen, pastor in Wittenberg.
See St. Louis edition, vol. XI V, 324.
No. 1950 .
Concerns, jointly with Jonas and Melanchthon, how Protestant noblemen should behave toward Catholic feudal lords.
See St. Louis edition. The caption there: "von der Gegenwehr" is to be corrected according to the one given here.