Habakkuk. Habakkuk prophesied before the Babylonian captivity against the two remaining tribes that the king of the Chaldeans would come. 14, 1507. Habakkuk preached how the king would come to Babylon and devastate the Jewish land because of the sin of the people, but Christ's future would not be prevented because of it. 14, 1421. Habakkuk had a proper name for his ministry, because Habakuk means a heart, or one who is hearty with another and takes him in his arms. 14, 1423. Habakkuk saw the future calamity of Jerusalem through the king of Babylon, and he comforted and encouraged the people to faith and hope. 14, 1422. Habakkuk is a prophet of comfort who is to strengthen the people and persevere so that they do not despair of Christ's future, no matter how strange it may be. 14, 1421 Habakkuk was before the Babylonian prison, perhaps around the time of Jeremiah. 14, 1422. As much as the prophecy of Habakkuk gives, he is older than Jeremiah, who saw the destruction of Jerusalem; but Habakkuk prophesies about it. 14, 1423. The prophet Habakkuk indicates that the people of Judah should be brought back from captivity for this reason, so that Christ might be born from them according to the flesh. 14, 1564. The prayer of Habakkuk in the last chapter is sung and read daily in all churches, but almost according to the saying: like the nuns the Psalter. 14, 1416 f. Apart from the prophet Habakkuk, almost no other prophet calls himself
himself a prophet. 14, 1508. It is a story from Daniel (of the dragon of Babylon, v. 35. 38.) that Habakkuk was raptured by the angel etc. 14, 1506. That some books report that Habakkuk brought food to Daniel in Babylon in prison from the Jewish land has neither reason nor appearance. 14, 1423. Luther reports to Nic. Hausmann that the prophet Habakkuk will be ready next week. 21a, 869.
have. He has who uses the gifts of God for the salvation of the other brothers; but he has nothing who does not use the gift he has received for the benefit and good of others. 11, 2401.
Hack. Luther recommends to Duke Albrecht of Prussia Albrecht von Hack, who had studied in Wittenberg at the duke's expense. 21b, 2382.
Hackenberg. Luther encourages Peter Hackenberg in his intention to leave the monastery and promises him employment in the preaching ministry. 21a, 1608 f.
Hafritz. Luther reports to Amsdorf that he has reconciled the Magdeburg preachers with each other and wants to let Simon Hafritz come to him. 21a, 1660. Luther writes to Amsdorf about the provision of Simon Hafritz, which will be left to Luther. 21a, 1686. Luther writes to Amsdorf about Simon Hafritz, who turns a council, which Luther gave him, into a public right. 21a, 1760 f. Luther promises the council of Kamenz, that if Simon Hafritz of Salza can not or will not come to them, he will get them another preacher. 21a, 1773 f. Luther proposes to Prince Wolfgang zu Anhalt Simon Hafritz as preacher to Koswigk. 21b, 1818 Luther asks Spalatin to provide Simon Hafritz with the vacant parish position in Borna. 21b, 1826.
Hagar. Hagar is called a guest. 3, 279. Hagar is an example of the carnal man, who can neither be helped by punishment nor by charity. 1, 990. Luther thinks that Hagar should be counted among the holy women. 1, 1001.
Hagarenes. The promises made to Hagar are praised by the Hagarenes, who call themselves Saracens, and are preferred to those made by Isaac. 1, 994.
Hagenau. Emperor Carl V's invitation to a meeting at Speier or from there to Hagenau to Elector Jo.
hann Friedrich and Landgrave Philipp. 17, 355 ff. Luther writes to the Elector regarding the colloquium at Hagenau, asking him to give orders that the envoys should not deviate from what was decided at Schmalkalden. 17, 363 f. The papal legate's letter to the emperor before the colloquium at Hagenau, in which he fiercely attacks the Protestants. 17, 364 ff. Cochlaeus' concerns for King Ferdinand, presented at Hagenau, about how far one had compared oneself with the Protestants at Augsburg etc. 17, 372 ff.
Haggai. Haggai rebuked the people for not having cared about the temple and the worship of God, but only for their goods and houses. 14, 65. Haggai is the first prophet given to the people after the prison of Babylon, through whose prophecy the temple and worship were restored. 14, 64. For more than two months Zechariah was given as a companion to Haggai, so that through the mouth of two witnesses God's word would be believed all the more surely. 14, 64. Haggai was at the same time as Zechariah, because both prophesied under the king Darius, namely the fourth, who first succeeded the king Cambyses. 14, 1714. The prophet Haggai describes the kingdom of Christ in such a way that it seems to be already at the door; he proclaims it as close as no other prophet has done. 14, 1724.
Halberstadt. Halberstadt has the name of one who was called Albertus, who was the most excellent among those of nobility. 1, 1610. About the papists' shameful deed to the Carmelite priest at Halberstadt. 21a, 556 f.
Halle. It is said that at one time the city of Halle was corrupted by a violent outpouring of the salt well. 1, 546 There is a salt well in Halle, the German spring, which is said to swell and rise so violently for some time that it overflows if it is not drawn. 1, 546. Albrecht the priest of Halle has taken away the abbot's staff in Zinna and the monstrances in Jüterbock with other many chalices, out of great devotion etc. 21b, 2025. Luther exhorts the council of Halle to continue in zeal and faithfulness to the gospel. 21b, 3092 f. Luther asks the Elector, if he can be of any use to the pious people expelled from Halle, not to refrain from doing so. 21b, 3492 f. About the rumor that the Elector had ceded the regalia of Halle to the Bishop of Mainz for money. 22, 617 f. The shameful blasphemers, the monks of Halle, seek to restore all the folly of the Cardinal of Mainz; the lords should not suffer this. 12, 1151.
Hallelujah. Hallelujah is a word of the Holy Spirit, and His trumpet, that He may awaken and exhort Christians to give thanks to God. 5, 1070. Hallelujah means: Praise the Lord, or: Let us praise the Lord, or: Let us praise the Lord. 5, 1062. Hallelujah means: Praise the Lord. But to praise the Lord means to preach the gospel. 4, 1330.
Halljahr. In the Hall Year or Jubilee Year, everyone returned to his goods that he had sold. 3, 8.
Halsbrot. Luther recommends Johann Halsbrot, ordained in Wittenberg, to D. Franz Herzenberger, physician at Sagan. 21b, 2381.
Ham. Ham is called one who is warm and heated; Noah called him so because he had great hope in him. 1, 654. Ham and his wife fell into presumption. 3, 184. Ham's faith has been much more delicious than perhaps now of all on earth; yet he has fallen. 3, 185. The curse on Ham did not begin until after God had brought the Jewish people into the land. 3, 185. Ham, an excellent man in high faith, falls in such a way that he is cursed by God and his family is destroyed. 3, 184. Ham was also pious, otherwise God would not have preserved him. 3, 184. Ham was the first from whom the world lords came. 3, 192. Ham is said to have invented the letters, also how to fight and how to ship. 3, 192. Since Ham had become strong and mighty, God overthrew him. 3, 186. The descendants of the godless Ham drove the blessed lineage of Shem out of its border and land, and set themselves in Palestine, Shrien etc. up to Babel. 1, 677 f. The other brothers were by nature nothing better than Ham, but they have the hope of forgiveness of sins through faith in the promised seed. 1, 576. Ham is not a boy when he commits the shameful deed against his father, but at least a hundred years old, judges his sin and takes pleasure in it. 1, 630. Ham ridicules his father Noah as a fool and condemns him as a sinner. 1, 630.
Ham not only despises his father, but also forgets and despises God's commandment. 1, 631. Ham does not call his brothers as a ridiculous spectacle, but to find testimony that God has abandoned his father and accepted him instead. 1, 631. Because God at times lets even the pious and saints err and fall into sin, we should be careful not to follow Ham's example etc. 1, 633. Instead of repenting, Ham goes with great pride and hope from his father to Babylon and builds a city and tower there with his family etc. 1, 641 f. Ham is cursed by his father, but nevertheless has the largest part of the world under him and sets up great kingdoms. 1, 642. Ham's descendants are the Egyptians. 1, 643: Not all of Ham's family is damned, but those who have converted to faith are blessed. 1, 644.
Ham, M. The antinomer M. Ham did not want to punish, but resorted to allegories and spiritual interpretations. Such teachings are uncertain, but are pleasing to the people. 22, 1044 f.
Hamburg. Hamburg, Lübeck and other cities have persecuted the gospel in the past, but now they accept it with the utmost seriousness. 4, 1430: Luther asks the Elector to give the pastor of Belzig some time off so that he can work for the gospel in Hamburg alongside Bugenhagen. 21a, 1172. Bugenhagen reports favorably to Luther about the prospects for the gospel in Hamburg. 21a, 1232 ff. The council of Hamburg asks Luther to work with the prince so that Bugenhagen can stay with them for a longer time. 21a, 1236 ff. Luther asks Chancellor Brück to obtain from the Elector an extension of Bugenhagen's leave in Hamburg. 21a, 1240 f. Bugenhagen reports to Luther and comrades about the ecclesiastical conditions in Hamburg, and requests advice on whether he should make the journey to Friesland. 21a, 1273 f.
Hamburgers. The Hamburgers seek the Word of God after the Official is expelled who had tried to prevent this; Friesland also desires servants of the Word. 15, 2579 f.
Hand. The right hand of God is to rule over all things, to set his throne over the sun, over the moon and over all creatures. 7, 2108. God does not attack us with his hand so that we might perish, be condemned or lost under it, but that he might bring us to repentance. 12, 687. We know that God's power, arm, hand, being, face, spirit, wisdom etc. is all one thing. 20, 807. The Scriptures give all the wonders and works of God to His right hand. 20, 805. The right hand
God's, that is the divine power, must be essential and present in all places, even in the smallest tree leaf. 20, 804. The right hand of God cannot be anywhere in a particular place, for if it were in any particular place, it would have to be understood and decided there. 20, 804. The Scripture teaches us that God's right hand is not a special place where a body may be, but is the almighty power of God etc. 20, 804. The expression "to lift up the hand" or "to exalt" stands for: to show and exercise the power. 4, 780.
Handwriting. In Abraham's time it was not yet customary to give manuscripts or letter and seal because of a purchase, but the people were there as witnesses. 1, 1638.
Haner. In his theses, Johann Haner disputes quite sharply how the law does not concern Christians, and divides repentance into three parts: that of the Jews, another of the Gentiles, another of the Christians. 22, 1045 f.
Hangreuter. Siegmund Hangreuter asks Luther whether he is allowed to communicate with his household, which Luther denies. 10, 2224.
Hänlein. Luther sends M. Michael Hänlein as a preacher to Danzig, exhorts to peace and warns against setting up everything according to the law of Moses. 21a, 740 f.
Hanna. Hanna means a lovely housewife who lives with her husband in love and friendship. 14, 77.
Hannibal. If Hannibal had had his own historian, he would undoubtedly have left behind him the name of the greatest general. 22, 1440. The prince Hannibal beat the Romans atrociously as long as they were defiant and safe against him. 10, 518. Hanni
bal could have easily conquered Rome, since he had defeated the most defiant captains and armies of the Romans, but he was held back by God. 2, 931. Hannibal had almost reached the walls of the city of Rome, so that he had hope and power to conquer the city and all of Italy, but God prevented his advance. 2, 815. When the battle of Cannae had taken place and Hannibal had seen that the Romans were defeated, he commanded the warriors to stop strangling. 2, 749. Hannibal, Alexander, Scipio and Cicero do not please God, although their works are in themselves equal to those of the Christians. 2, 463. Hannibal attributes his success to his great courage and skill, and Alexander to the great gifts he has in himself. 1, 850. Hannibal learned from no one how he should fight the Romans and beat them so horribly, because he had the right master and scripture in his heart. 5, 811. If one wants to be Hannibal or Naaman in great, important things, that is the sorry devil, and causes misery and misfortune. 5, 816. Cicero writes that Phormio wanted to teach Hannibal how to wage war. 5, 811.
Hanover. Luther reports to the city of Hanover that the Wittenbergers and also their envoy had considered it good that the church order be printed in Magdeburg. 21b, 1958 f.
Haran. Haran is Syria. 3, 211. Haran is a part of the country of Mesopotamia, but this name was changed afterwards and called Aram. 1, 772. Haran is a city in Mesopotamia, since afterwards Crassus suffered a great defeat and was overcome by the Parthians. 2, 475. At Haran, the Romans under Crassus suffered a great defeat from the Parthians. 2, 387.
Harstall. Luther writes to the bailiff Georg von Harstall and the council of Creuzburg that preachers should not be dismissed because they punish public vices. 21b, 2836 ff.
hard. The hardest saying or text in the Bible is when it is said that God is a consuming fire. 3, 1682.
Hardness. The hardness of the human heart is so great that it cannot be overcome by any
Hasenberg. Luther sends Wenc. Link the writings against Hasenberg and Miritianus, who had attacked Luther's wife with the most inconsistent invective. 21a, 1190. Luther writes to Brisger about the Leipzig invectives of Hasenberg and Miritianus and sends him the answer that was given to them. 21a, 1193. Hasenberger's disgraceful writing at Leipzig, which even our enemies spit at, is nevertheless well received by Duke George. 16, 1749.
hate. I should hate the wicked, but not otherwise than for the sake of doctrine; otherwise I should let my ministry go, if I might convert some of them. 5, 305.
Hatred. Hatred is an ingrained anger. 3, 1280. A Christian hatred of sins is done in this way: it distinguishes between vice and man; it only thinks to destroy vice and to preserve man. 12, 26. Hatred makes people black and ugly, as if they were devils, although they are more beautiful than angels. 9, 1883.
Heap. Some pretend that they want to stay with the big bunch, as, the popes, cardinals, bishops, great potentates, princes and lords. 3, 1707.
Head. Christianity has no head, nor can it have one, except the one Son of God, Jesus Christ etc. 17, 1084. 17, 1084. Although it would be true that no church exists without a single physical head, it would not follow that it must also be so in Christianity. 18, 1013. How God has rumbled and buffeted among the great heads on earth, according to the experience of these fifteen hundred years. 5, 1049.
House. A "house" is called in the Scriptures a regiment, where man and woman dwell with each other and have what serves for bodily life. 3, 688 A house built by God,
means to endow a father of a house, who has descendants and heirs of his bloodline and tribe for and for. 20, 1920. The Scripture calls a "house" as we say wife and children. 3, 158. "House" is also often called a gender. 3, 689. That God builds houses for the mothers of sorrow is their reward for letting the children of the Hebrews live. 3, 689. God has begun, as the most necessary thing, to rule well in the house. 3, 1106. Where obedience is not kept in the home, a whole city, country, principality, kingdom cannot be well governed. 3, 1106. A Christian house is a true church, a chosen monastery, yes, a paradise. 3, 1096. "My house" and "my kingdom" must mean the eternal kingdom of God, since he wants to dwell in it forever, which his and David's son, Messiah, should build. 3, 1901. The house of God is not stones and wood, but the place where one can hear and find God present, because there his word is preached. 4, 1813. The house of God, which Messiah, David's and God's son, is to build, is a much different, greater and more glorious house than the temple. 3, 1897. The master builder of the house of God must be a right and true God, who has the right power of divine nature to create heaven and earth. 3, 1897. The master builder of the house of God must be a man and the son of David, and yet build a house that is better and more glorious than heaven and earth, and that will stand forever. 3, 1897. The house of God is an eternal house, which abides and lives forever, in which God dwells, reigns and keeps house forever. 3, 1897. The Holy Scriptures, especially the New Testament, teach us that the house of God is the holy Christian church as far as the world is. 3, 1897. At any time and for any godly people, the house of God and the temple is their place where God is worshipped. 4, 420. The house in which God shall dwell must be much greater and more glorious than heaven and earth, for heaven is His chair and earth His footstool. 3, 1897.
Housework. The daily housework of a poor servant is much more pleasing to our Lord God than the abominable worship and fasting of all monks. 2, 1742. Housework and obedience to father and mother are sanctified by the Son of God, who did all kinds of housework in his youth. 13, 1594.
Houses. We were created under heaven, but the fact that we live in houses is because Adam fell and because of sin. 22, 160. The people in paradise would not have needed walled houses, but we must have them in this
Home service. Luther responds approvingly to Mrs. Dorothea Jörger's question as to whether she may hold a Protestant home service. 21b. 2003 f.
House servants. Household servants and maids are Christians as well as other people, because they have the word, faith, baptism and all goods, just like everyone else. 9, 1044.
Housemaid. If you ask a lowly housemaid why she sweeps the house, washes the dishes etc., she can say: I know that my work pleases God, because I have his command etc. 9, 1045. 1207.
Hausmann, M. Nic. God uses a man who is kind and calm by nature, like Hausmann, in the ministry of preaching, to present everything sweetly to sensitive people etc. 22, 350. Luther informs Nicolaus Hausmann in a letter that he is dealing with a writing against Oecolampad by whom he is challenged. 17, 1545. Luther calls on Nic. Hausmann to cleanse the churches sei-
The prince is to be summoned by the local authorities together with the neighboring communities until the prince's command arrives. 18, 1987 ff. Luther advises Nie. Hausmann in Schneeberg either not to accept the pastorate in Zwickau offered to him, or to be prepared for a fight with the papacy. 21a, 343. Luther advises Nie. Hausmann that if the auxiliary bishop should come to Zwickau to confirm the children there, he should not allow this etc. 21a, 444. Luther apologizes for forgetting a matter in which Hausmann asked him for advice, and asks him to communicate this matter in detail. 21a, 539 f. Luther asks Nic. Hausmann for his intercession because of his challenges. 21a, 1007. Luther asks the Elector that he grant Nie. Hausmann a gracious hearing. 21a, 1330 f. Luther consoles the Nie. Hausmann about his bad success at court. 21a, 1341. Luther writes to Hausmann: If you can abstain without complaint and be without a wife, you will be much happier [than in the married state. 21a, 1378 f. Luther invites Nic. Hausmann again to return to him; a new, empty stick awaits him and is prepared for him. 21a, 1712 f. Luther recommends Nicolaus Hausmann to the princes of Anhalt, Johann and Joachim, as a preacher. 21a, 1776 Luther wishes Nic. Hausmann good luck for his employment in Dessau. 21a, 1783 f. Luther sends to Nie. Hausmann his sermon held at Wörlitz. 21b, 1797 Luther intends to move Nic. Hausmann from Dessau and to make him his housemate, so that he finally enjoys peace and rest. 21b, 2105. Luther asks the princes of Anhalt, Johann Georg and Joachim, to let M. Hausmann go to Freiberg as superintendent for the sake of the promotion of the Gospel. 21b, 2254 f. Des M. Nie. Hausmann letter to the Bishop of Meissen, October 28, 1538. 22, 1776. Luther was greatly moved by the death of M. Nicolaus Hausmann, his sincere friend. 22, 1300.
Housemother. If a housemother wants to serve God, she must not, as happened under the papacy, run into the churches now and then, fast etc., but wait for her house and servants. 1, 1164.
House bill. Luther's House Bill. 21b, 2821 ff.
Home regiment. All our works in the household are pleasing to God, in which it is fitting for everyone, according to his profession and ability, to serve the one God, who is the Lord of us all. 2, 1074. The Scriptures testify that God is responsible even for the small things and things of the household.
Household. The sweetest life is a mediocre household, that one lives with a pious, willing, obedient wife in peace and unity, and is content etc. 22, 1137.
Householder. A householder, a housewife, a servant and a maid are in a blessed, good and holy state, provided they believe in Christ. 13, 1598. That a householder teaches his own the word of God is right and commanded by God. 10, 2225. A householder is obligated to train and teach his child and his household, for he is in his household as a priest or bishop over his household. etc. 7, 353. God makes a hospital out of every householder's house who has children, and makes him a master of the hospital. 3, 1096. A householder is not a lord over the conscience of the servant or the maid. 8, 110. A pious, godly householder, before he departs from this life, decrees and orders everything in his house. 2, 1906. Since it is certain that the princes and authorities serve the house fathers, this service is due to them on the other hand, that they are given womb, customs etc. 4, 2005.
Houseworks. The household works and obedience to father and mother are sanctified by the Son of God, who in his youth himself carried wood, stoked the fire, fetched water etc. 13, 154. 13, 154. The works of the house, if faith is involved, are more precious than all gold, and are to be esteemed far higher and more excellent than all unmarried life without faith. 1, 1173. Household works are a thousand times better and holier works than all monks' works in monasteries can be. 13, 154. 1594.
Housekeeping. Stewardship is not part of the heavenly kingdom, but it is necessary as long as we live here. 6, 168. Solomon had a great experience in both government and housekeeping, and also the Holy Spirit, so he learned that everything is directed by God. 4, 1920.
Hebrews. Hebrews does not indicate who is the one who taught or ordered that one should read the words according to the points, but also leaves it free whether one wants to use them. 2, 1837. Lyra was the best Hebrew before others and a diligent interpreter of the Old Testament. 22, 1543. It has been rightly said that the Hebrews drink from springs, the Greeks from brooks, the Latins from puddles. 22, 1543. Luther does not accept the new Hebrews, who ascribe to themselves the right understanding of the Hebrew language, since they are not friends but enemies of the holy Scriptures. 2, 1838. The Hebrews have not yet fully recovered the perfect knowledge of their language. 2, 1358. The conjugations of the Hebrews give different meanings to the time words. 1, 1561. What we Christians do not understand or interpret, the Hebrews and all interpreters cannot understand or interpret either, because they do not have the understanding or sense of the holy Scriptures. 2, 2030. Where you find the name Hebrews in Scripture, understand by it those who follow the pure religion and right church. 1, 885. The epistle to the Hebrews asserts that Christ is God and Lord of all things, even after mankind. 12, 177. In the Epistle to the Hebrews, the subject of which it deals should be the knowledge of Christ, that is, faith. 22, 1932. Almost no place in the Bible brings so powerfully the article of the divinity of Christ as the epistle to the Hebrews. 12, 151 f. No epistle leads the Scriptures with such force as that to the Hebrews, that the author was an excellent apostolic man, be he who he will. 12, 151. Luther holds that Apollo wrote the epistle to the Hebrews. 2, 1886. It is credible that the Epistle to the Hebrews is not St. Paul's, because it contains a very ornamented speech. Some think that it is St. Luke's, some St. Apollo's. 12, 150. The epistle to the Hebrews is a strong, powerful and high epistle and pushes the high article of faith of the deity of Christ. 12, 150. The Epistle to the Hebrews interprets the Old Testament finely and abundantly, so that it is evident that it was written by an excellent, learned man who was a disciple of the apostles. 14, 127 f. Although the author of the epistle to the Hebrews does not lay the foundation of faith, which is the ministry of the apostles, he builds on it gold, silver, precious stones etc. 14, 128. 14, 128. The epistle to the Hebrews is a fine epistle that deals with the priesthood of Christ masterfully and thoroughly from the Scriptures. 14, 127. In the holy Scriptures there is no book in which Christ's priesthood is so finely and actually described.
Hebrew. In former times, there were many Jews in the Saxon lands, which is proven by the names of the villages, towns, citizens and farmers, which are Hebrew, even today. 20, 2051. The second book of the Maccabees is not found in the Hebrew tongue, in which all books of the Old Testament are found. 15, 1563. The Lord spoke to Paul in Hebrew. 13, 2653. The proper Hebrew language remained with the children of Eber when the languages were divided. 3, 197. The Hebrew language often repeats the same expression, either for the sake of emphasis or for the sake of distribution. 14, 1511. The knowledge of the Hebrew language contributes extraordinarily much to the clear understanding of Scripture. 5, 112. Without the Hebrew language it is not possible to understand the Scriptures, especially the prophets. 14, 1416. The Hebrew language and the secure grammar has largely perished among the Jews. 21b, 2212. The Hebrew grammarians themselves do not know many ways of speaking, figures and derivations of words. 2, 1509. The Hebrew grammarians are uncertain about the words that mean things. 14, 2068. No one can restore the Hebrew grammar but the Christians, who understand what the Scriptures are primarily about, that is, who know Christ, the Son of God. 2, 1532. Where a country is devastated and destroyed, the language also perishes; so happened to Greece and the Greek language, so to the Latin, so to the Hebrew language. 5, 1120. The Hebrew language has never come up again, and the Jews do not know the meaning of all the words and the idioms. 3, 1940. The Hebrew language lies, unfortunately, too low, that even the Jews themselves know little enough of it, and their glosses and interpretations are not to be trusted. 14, 16: Those who want to study the Holy Scriptures should make use of the Hebrew language, so that they can refute the rabbis in grammar. 1, 1563. The dear fathers and teachers at the beginning of the Christian Church did not have much knowledge of the Hebrew language, but let themselves be satisfied with the New Testament. 3, 1903. The Hebrew language is, according to the
Hebraists. The Hebrewists should take the Old Testament from the rabbis, regardless of their interpretation, glosses or grammar, because these draw the letters and sense to their foolish mind. 3, 1964. The Hebrewists should purify the Bible from the Jews' coth; where they could change the points, distinction, conjugation etc. and turn from the Jews' mind to the Gospel, they should do it confidently. 20, 2105 f.
Hebron. Hebron was previously called Kiriath Arba. 1, 1610. Hebron is Kiriath Arba, which is a four-city, tetrapolis, as the great cities commonly were. 3, 369.
Hecker. Luther promises Gerhard Hecker that he will help the young man he recommended as much as he can, given the large number of poor people and the great poverty. 21a, 1287.
Hector. If wisdom and strength were enough, Hector would have preserved Troy, Julius Caesar the Roman Empire. 4, 1949.
Hedio. Caspar Hedio's letter to Luther, in which he commemorates Luther's teachings and writings with special praise. 15, 1377. Melanchthon knows some of those whom he hopes could be persuaded to renounce their error in the
The first time that Hedio and Ambrosius Blarer have been in this position, they have been in the same position. 17, 1938.
Heerde. The Gentiles have to become One Shepherd with the Jews, as we read now and then in Isaiah and in all the prophets. 6, 219 f. "There will be one flock and one shepherd", with this Christ says that the gospel should also be preached to the Gentiles, so that Jews and Gentiles become one Christian church. 11, 791 f. This means One Shepherd and One Flock, that God wants to adopt all who accept the gospel as children for Christ's sake, be they Jews or Gentiles. 13, 563. That the Lord says about other sheep, which he should also lead, so that it may become One Shepherd and One Flock, began when the Gospel was preached in all the world and continues until the end of the world. 13, 563.
Hosts. God calls himself a God of hosts, that is, not only of the angels or spirits, but of the whole creature that lies in the field and serves him. 1, 90. In the Scriptures, God is called the Lord of hosts, because he creates and sustains that every creature may accomplish what he has created and ordered it to do. 22, 141.
Heidelberg. Luther informs Spalatin that he will soon leave for Heidelberg. 21a, 96. Luther is advised by all that he should not go to Heidelberg, lest the adversaries accomplish by treachery against him what they cannot accomplish by force. 15, 2380. Luther reports to Spalatin, from Coburg, about his journey to Heidelberg, to the convent of the Augustinians. 15, 418. Luther reports from Würzburg to Spalatin about the journey to Heidelberg, that he should go from
There he would continue with the prior of Erfurt, Johann Lang, because he was tired from walking. 15, 420 f. Luther reports on the excellent reception he received in Heidelberg and on the disputation there. 15, 2392 f. Letter from Count Palatine Wolfgang to the Elector that Luther, with his disputation in Heidelberg, "has not made a small praise to the University of Wittenberg. 15, 423 f. Bucer, Brenz, Billicanus and Schnepf came to the knowledge of the truth through the disputation in Heidelberg. 15, 423. Of the disputation held at Heidelberg. 18, 36 ff.
Heidenreich. Luther asks the guild of goldsmiths in Nuremberg to accept the resigned monk Andreas Heidenreich as an apprentice in the guild. 21a, 731. Luther consoles the. Caspar Heidenreich over the loss of his newborn son. 21b, 3081.
heal. Christ heals the wounds of his people twice: once through the forgiveness of sins by means of the word etc., the other time because he will raise us completely pure from the dead. 5, 216 f.
holy. The word "holy" in Hebrew means that which is set apart and dedicated to God alone. 12, 1756. Holy means that which is set apart, dedicated to God, which no one should touch or defile but hold in honor. 7, 1411. The word holy means that which is God's own and belongs to Him alone, which we call consecrated. 9, 991. 1151. Holy means set apart from all other creatures and dedicated to God, and sanctify means to set apart for holy use or service. 1, 96. Scripture calls holy the one who is made righteous by grace, who has obtained mercy from God. 14, 1247. To be holy does not mean to be without sin and error here on earth, but it means to be holy in spirit, through God's word, and yet to be in sin, through the flesh. 16, 1674. God's word is the treasure that sanctifies all things, by which the saints have all been sanctified. 10, 48. Nothing on earth is holy except God's name and word. What is to be sanctified must be sanctified by the na-.
Holy One. Christ is called the Holy One of God in the Scriptures (Ps. 16, 10.; 89, 19.). 4, 268.
In our time, some saints, such as St. Anne and St. Joachim, are not more than thirty years old since they came into being. 7, 1934. St. George and St. Barbara may never have lived; of other saints that the pope has raised, as St. Francis, St. Dominic, no one knows for sure who they are. 7, 1689. The monks say of St. Augustine and other saints that they were quite perfect. 2, 79. No one blasphemes the saints of God more (in the papacy) than the one whose patron saint he is, and most of all on his feast days. 3, 1176. The more fables there are in their legends, or profit and benefit, the more honor the saints have in the church of the pope. 3, 1166. Luther's teaching of the saints to the church at Erfurt. 19, 962 ff.
Holiness. Holiness means to be pious and holy for the sake of the outward life, and to keep a good conscience, not to indulge in sin and the flesh etc. 13, 1149. 13, 1149. Christians should serve their Father in heaven in holiness throughout their lives. 13, 1150. We cannot perform holiness perfectly: the flesh is too strong, the evil spirit is too clinging, and the Holy Spirit is still very weak in us. 13, 1150. What is still lacking in holiness is made up for by faith and forgiveness of sins. 13, 1150. Red spirits and monastic saints place their holiness and purity solely on peculiar ways and self-chosen works. 12, 916. The righteousness and holiness of the red spirits and monkish saints is not true nor righteous, but vain hypocrisy and lies. 12, 916. Our holiness is not in a gray skirt, in a black or white cap, but in a clear conscience, that I know that Christ is my blessedness. 11, 2288. All men's holiness is nothing compared to a drop of the blood that Christ gave and shed for us, let alone all that he did and suffered. 11, 1105. Neither the holiness of Moses nor the holiness of all men can redeem from death or give life; so much so that it all depends on
Holy Day. Among the Christians in the New Testament, all days are saints' day, and all days are free. 3, 1084.
Home. That a Christian may know his true home or fatherland is through faith in Christ, through whom we have become God's children and heirs of eternal life. 12, 571.
Henry IV, Emperor. The pope so incited the son of Emperor Henry IV against his father that, as an obedient child of the Roman Church, he shamefully deprived him of his kingdom and life. 19, 1157.
Henry VIII. The Protestant envoys' letter to King Henry VIII of England, in which they defend the articles rejected by the king and his bishops. 17, 209 ff. Henry VIII of England asks the Elector of Saxony to send Philipp Melanchthon and other scholars to him. 17, 252 The Elector of Saxony and the Landgrave of Hesse write to King Henry VIII about an Anabaptist who had been found with writings of the Anabaptists in England. 17, 253 Melanchthon advises King Henry VIII of England to make further improvements in religious matters. 17, 255 ff. The King of England, Henry VIII, is not a weak man who wants to learn, but he acts against his conscience. 17, 266. King Henry VIII condemns our doctrine more harshly than the pope, who has never said that priestly marriage is against divine law, that God's command is to tell sins in confession etc. 17, 266. Luther strongly objects to a divorce of King Henry VIII of England. 17, 202 ff. King Henry VIII of England used our teaching to his advantage for a while, but now he persecutes it.
17, 266. King Henry VIII does not seek God's honor, but wants to do and make what he desires, as he spoke to the Vice Chancellor [Burkhardt] etc. 17, 267. Luther advises the Elector of Saxony not to get further involved with King Henry VIII in England. 17, 269 f. King Henry VIII should be pope, as he is in England. 17, 270 Melanchthon writes to King Henry VIII about the edict that went against the doctrine we profess, and assumes that the bishops wrote the articles. 17, 271. Melanchthon asks King Henry VIII to mitigate and change the order of the bishops [the edict]. 17, 281. King Henry VIII's letter to Emperor Carl V, in which he seeks to persuade him to eradicate the Lutheran heresy and to destroy Luther together with his books. 19, 128 King Henry VIII's letter to the Elector Palatine, Louis the Peaceable, which contains complaints against Luther. 19, 130 King Henry VIII's writing against Luther's book "von der babylonischen Gefangenschaft" ("Of the Babylonian Captivity"), in which he wanted to assert the seven sacraments. 19, 134ff. Luther's reply, in German, to King Henry of England's book. 19, 238 ff. Luther confirms the title and indulgence given in Rome to King Henry VIII of England, that he should be called patron of the church, and that indulgences should be given to those who read his book. 19, 240. The Papist Church, which despairs of God and denies Christ, shall have such a patron as Henry VIII of England. 19, 240. King Henry VIII should be ashamed of the impudent lie that he blames Luther for having taught the faith in such a way that good works should be nothing. 19, 242. Luther's answer to King Henry VIII's accusation that he had written against himself. 19, 246 f. Why Luther says before all the world that King Henry VIII is a liar and an unbending man. 19, 246 f. King Henry thinks it is an article of faith when he imposes a saying of the fathers. 19, 252. No one has ever written more foolishly against Luther than King Henry VIII, without it being a little adorned with Latin. 19, 259. King Henry, the liar, says that he has heard the promise in the Lord's Supper to excess, and writes afterwards that there is no promise in the Lord's Supper. 19, 268. King Henry VIII thinks that faith may exist with sins, as committing adultery and killing, therefore they must turn the destruction of sins away from faith and give it to works. 19, 276. Why Luther did not spare Royal Majesty in Henry VIII of England and attacked him harshly.
I have groped. 19, 279. In his entire book, Henry VIII does nothing other than always insist on human statutes and interpretations of the fathers and long-standing customs. 19, 285. King Henry VIII lies against Luther: he is contrary to himself, and claims that Luther taught the faith in such a way that he wanted one not to do good works and one to be allowed to do evil. 19, 290. Against the threats of King Henry VIII, Luther says: "They may, if they have the heart, burn me; with the ashes I will pursue and hunt down this abominable rabble after death. 19, 294. Luther obviously states that the king of England, Henry, is lying completely, and with his lies he is much more a frivolous buffoon than a king. 19, 295. Luther believes that the book of King Henry VIII was written so that the world would not think that Luther was falsely belittling the stupidity and ignorance of the Sophists. 19, 297. In order to show his Thomistic head and his rabble-rousing manner completely, King Henry VIII races in his whole book with blasphemies, lies and vituperations against Luther, without proving anything of it. 19, 298. The highest and some force of wisdom in the royal booklet of Henry VIII is not a passage of Scripture, not a valid reason, but the Thomistic way of disputing. 19, 299. King Henry VIII wants to impose his sacraments of confirmation, marriage, ordination, last rites, and mixing of water with wine etc. as articles of faith. 19, 301. Henry VIII defends indulgences thus: If indulgences are frauds, then not only the previous popes, but also Leo X himself, whom Luther praises admirably, must be frauds. 19, 307. The papacy proves Henry VIII thus: It must be so, because I have heard that India also submits to the pope, as does Greece. 19, 308 In matters of the Holy Communion, King Henry VIII is sometimes bold, sometimes elusive, sometimes he dissembles, sometimes he falsifies, sometimes he twists; about everything he speaks and remains silent as he pleases. 19, 309. The defender of Henry VIII, so silent in necessary matters, is very tongue-tied in his antics. 19, 312. That is not to write the reason and cause of the sacraments, if I jump over and despise the opponent's reasons, as the unrhymed Thomist, Henry VIII, does. 19, 325. Henry VIII obviously spreads the avarice and deceit of the priests, and holds them up to us as reasons for his great faith. 19, 329. King Henry VIII writes that there is no promise in the whole of Christ's Supper, with which he not only contradicts himself, but also impudently contradicts the
Heinz, M. Paul. Luther asks Leonhard Beier to help Paul Heinz, former schoolmaster in Guben, to get his outstanding earned money. 21a, 1212. Luther admonishes the Elector not to be too merciful against M. Paul Heinz, who had arranged a fictitious funeral with his stepchild. 21b, 2178 f. The Elector informs Luther that in the matter of M. Paul Heinz he must leave it at the verdict of the university (expulsion from the university and banishment from the country), because he had approved this verdict. 21b, 2183. About M. Paul Heinz, who had organized a fictitious funeral for his stepson in Wittenberg. 22, 374.
Heinz, Wolf. Wolf Heinz (organist in Halle) and all pious Christian musicians should let their organs etc. sing and play with joy in praise of the Father of all graces. 9, 1795.
Hero. "Hero" means a strong man who has proven his strength by deed. 13, 1050. Heroes must be driven by a very special confidence if they want to accomplish something great and memorable. 19, 1479. The Lord is also called a hero, that is, a warrior. We Germans call it a giant who is skillful and strong for battle. 13, 2625. The name hero refers to the Lord Christ, and teaches how he would increase and spread his kingdom, attacking his enemies and pushing them into a heap. 13, 2626. Since the devil had strangled Christ on the cross, he rose again from the dead on the third day and reigned over the devil as eternal God and true man; therefore he is called Hero. 13, 1051. Christ, the greatest and most powerful hero, has the most ferocious enemies against him, the devils, heretics, evil men, tyrants and persecutors and the great armies of our vices. 6, 213. Christ, the hero, fights and fights and brings the people whimsically under himself with the holy gospel; this is his sword, so that he crushes all wisdom, wisdom etc. 11, 2004 The infant Jesus is called a hero because he has defeated the evil enemy so often and so thickly, and has kept the field against him. 13, 1051. The hero Jesus Christ defeated everything among Jews and Gentiles by the miraculous power of his word in the apostles. 13, 2627. We also serve the hero Christ, that he may win many through us and that his kingdom may become great. 11, 2005. Heroes are not one man. It is not called One Man, but One Man. God's. 22, 1450. Great men and heroes are special gifts of God, which he gives and receives, who, driven by God to great deeds, accomplish their course and work. 22, 1449.
Held, Georg. Luther instructs Georg Held (rather "Funk"), *) who still had much attachment to the papacy, to seek right knowledge in prayer with God. 216, 1806 f.
help. It is the Lord alone who can help and bless; even if all misfortune were to come together, he is still the Lord who can help.
*) See supplement vol. 21b, Z482.
Helper. He who has everything in his power is my counselor, comforter, shoemaker and helper; therefore I fear no evil. 5, 280.
Helmstädt. Luther and the other theologians plead with the Elector and the Landgrave for the city of Helmstädt, which was threatened with severe punishment by the victorious princes. 21b, 3152 ff. Luther and the other theologians ask again for the city of Helmstädt. 21b, 3162 f.
Helprich. The old Saxons used a name, Helprich or Hilprich, which is like the name of Jesus, which we would now say Hülfreich, that is, who can or should help. 20, 1978.
Helt. Luther gave half of the money given to him to Prior Helt. 15, 2507.
Helvidius. Helvidius pretended that the mother of Christ was not a virgin, as if Christ had been born in original sin. 22, 283. Helvidius, the fool, wanted to give Mary more sons after Christ, as if she had had more sons after the first son. 20, 2098.
Hemath. Hemath is Antioch. 1, 677.
Hemmerlin. God still had His own in the papacy when Johann Hus, Doctor Hemmerlin, and the others taught the divine word against the papacy. 7, 1157 f.
Henneberg. How an alleged Count of Henneberg became Rector of the University of Erfurt; but he was a silk embroiderer. 17, 108.
Henning, D. The jurist D. Henning disputes victoriously with an eloquent and sharp opponent, beating him with short words. 1, 1178.
Hercules. The pagans' prophets do not want to give any king the honor of having remained unconvinced by the smooth tongue, since they paint Hercules in such a way that he had to spin. 5, 866.
Herford. Luther asks the council of Herford not to force the sisters and those in the Brpderhaus to give up their status and clothing. 21a, 1725 f. Luther reports to Jakob Montanas and Gerhard Wilskamp that he has written to the council of Herford in their matter. 21a, 1726 f. Luther warns the "nine men" in Herford not to urge the brothers by force or violence that they should leave their community and go to the city. 21a, 1741 f. Luther sends a copy of his letter to the "nine men" in Herford to Gerhard Wilskamp and his fellow brothers. 21a, 1742 f. Luther sends back a gift from the brothers in Herford, so that he does not give godless people the opportunity to talk and revile. 21a, 1743. Luther indicates to the Aebtissin at Herford that he has written to the brothers, and that the city should not interfere with foreign authorities. 21a, 1744. Luther expresses his joy to Gerhard Wilskamp that the peace in Herford is restored. 21a, 1788: Luther and Melanchthon answer the Aebtissin zu Herford, Anna von Limburg, to her complaint about encroachments on her rights. 21b, 1881 f. Luther sends back to the Aebtissin zu Herford, Anna von Limburg, 11 florins, which she had sent him. 21b, 1882 Luther informs the council of Herford that it is his will that the brothers and sisters in Herford be left in peace and that no unjust claims be made against them. 21b, 1926 f. Luther informs Gerhard Wilskamp that he has written about the matter of the Bruderhaus to the council of Herford. 21b, 1927 f. Luther's testimony about the "Apologie des Fraterlebens zu Herford", in which he confesses that he finds nothing unchristian in this booklet. 21b,
3469 The abbess of Herford, Anna von Limburg, reports to Luther that envoys from Herford have been sent to Luther to counteract the Fratres, whose books he had approved. 21b, 3473. Gerhard Wilskamp thanks Luther and Melanchthon for the favorable testimony given to the Apology of the Brethren in Herford, and asks that they not be moved against them by the sent ones. 21b, 3474. Wilskamp asks Luther and Melanchthon to give a clear explanation of some words in their letter to the nine men in Herford, because of which they are strongly attacked. 21b, 3488 f. 3490. Gerhard Wilskamp thanks Luthern and Melanchthon for the explanation of the words that are contested by those in Herford. 21b, 3491.
Herman. "Herman", who defeated the legions of Augustus, is erroneously called Arminius by the Welsh. Herman is a man of the army or leader in war. 14, 726.
Hermann, Nic. Luther advises Nie. Hermann on his question whether he should leave Jáchymov because of a vexatious trade, that he must stay there. 21a, 657 f.
Hermon. The mountain that Moses calls Hermon is called Sirion by the Sidonians and Senir by the Amorites. 9, 569.
Herod. Christ had to be present when no king from the tribe of Judah ruled over the Jews. This happened when Herod, who was not of the Jews but of Edom, became king. 11, 295 f. Herod was not of the blood of the Jews, but a foreigner, and the Romans had made him king over the Jews. 11, 2106. Herod was even a stranger, set by the Romans to be king over the Jews; at that time Messiah was to be born. 12, 1224. Herod forced the Jews to have him as king; this was a sign that the time was fulfilled for Christ to come. 11, 2106. Herod, a son of Antipater the Judean, had a great reputation under Julius Caesar, was held in great honor, and plagued the kingdom of Israel. 2, 323. Herod, the cursed fox, is not worthy to be compared with Darius, the very good king. 7, 230 f. Herod was an Epicurean sow who, like the Sadducees, cared nothing for the future life with God. 7, 278. Herod seeks the Scriptures only because he killed Christ. 11, 350. Herod searches and listens to the Scriptures and Christ with great diligence, but only to destroy and destroy everything. 11, 322. Herod diligently searches the Scriptures as if he wanted to know the truth, and yet he is not.
His opinion that not the scripture but his will and sense shall be accomplished. 11, 349 f. The reason that Herod was afraid when the wise men asked about the new king is that he feared for his kingdom because he was a stranger etc. 11, 307. Herod thought that the newborn child must be the Christ, since the people had waited so long for it. 11, 2107. Herod was used to murder for thirty years and during this time he had strangled many Jews who did not want him to be king because he was a stranger. 13, 2639. Herod killed many Jews because he was always afraid that someone would attack the kingdom; therefore he also killed his three sons and his own wife. 12, 1804 f. The emperor Augustus said: he would rather be a sow of Herod than his son, because Herod killed his wife, sister and children like cattle. 12, 1119. Since Herod had his two sons and their mother executed, Emperor Augustus said: he would rather be Herodis sow than his son. 13, 2639 f. Herod muffled the cry that Messiah was born, strangled all the young children around Bethlehem, also his own son, because he was from the Jewish mother. 20, 1954 Herod soon put an end to the innocent children, but God put such a horrible disease on him that no one could stay around him. 13, 1081. Herod serves the innocent children of Bethlehem with his bloodthirst and murder, because they have been moved from his kingdom to heaven. 13, 2642. The hypocrites of our time also do like Herod, they murder the innocent and yet pretend that they have to do it etc. 13, 2730. When Herod became king by force of the Romans in Judah and Israel, the Jews saw that the scepter of Judah would be taken away by force, and they fought hard against it. 20, 1954. Herod, the chief priests and scribes were worried: if this child should reign, they would have to become beggars; likewise the pope, cardinals, bishops, monks, priests. 13, 1089.
Herod Antipas. Herod also knew very well that the accusation against Jesus was a lie, because they had great respect for the rebels. 13, 1797. If God has kept his word from David until the prison of Babylon and until Herod's time, he has also kept it from then on, after Herod's time, always for and for. 20, 1928. The emperor Tiberius deposed Herod Antipas, the murderer of John, and sent him to the misery in France to Lyon; there he died miserable. 13, 1166. The murder of John the Baptist was well paid for by Herod; he died miserably.
Hersfeld. Luther was forced to preach at Hersfeld, although he claimed that this would be considered a breach of the escort. 15, 2512. The abbot at Hersfeld, Crato Miles of Hungen, received Luther with great kindness. 15, 2512. The pastor at Hersfeld [Heinrich Fuchs] has also married, so that those at Wittenberg do not have a newly married provost alone. 15, 2546.
Hertwig. Jonas and Luther ask the Elector for the pastor Christian Hertwig, that he should give him a piece of land, which belonged to the monastery Herzberg. 21a, 1705 f.
Heart. God has the hearts and minds of all our enemies in his hand. 3, 648. Let no man put his heart, confidence or trust in anything but God and His word. 3, 1793. He who loves God rightly in his heart does to God everything that pleases him with pleasure and joy, without all law and compulsion. 12, 1474. Where the heart does not believe God to keep what he says, there is no right worship, but all hypocrisy. 3, 289. A heart that can say: Dear God, do it as it pleases you, I am satisfied, that cannot perish. 3, 813. Nothing should rule in the heart but faith and love toward God. 3, 1424. God wants a willing, cheerful, good heart, which would gladly be with God; whoever does not find such a heart in himself, let him call upon God to give him such a heart for the sake of Christ's merit. 12, 1473 f. To have a pure heart is not only to remember nothing impure, but also to have the conscience enlightened by God's word and to be sure that it does not defile itself by the law. 9, 865. The pure heart that God created cannot be maintained by us against the devil, therefore the prayer for a pure heart must never cease. 5, 577. The heart becomes pure by the word alone, and not, as the monks dream, by beating oneself with evil or impure thoughts and making other thoughts. 9, 897. Those who say, Hold this and that, and you will be pious, deceive themselves and other people and make only evil consciences, entangled with laws, and impure hearts without faith and love. 9, 872. The heart cannot become pure better than through the highest purity, which is God's word; take this into your heart and judge yourself by it, and it becomes pure. 9, 893. The heart cannot be purified by thought, otherwise no one would be as impure as God Himself, who sees all wickedness, remembers it, and is angry about it etc. 9, 870. Whoever wants to be free of sin, to have a good conscience and a pure heart, must not be bound by any law. 9, 867. Where people possess money, goods etc. as if they did not have them, and let themselves care most about the word and kingdom of God, these are right, good and pure hearts. 13, 1009. A pure heart is one that looks only to God's word and will, and does not cling to money, goods, honor, power and splendor as the world does. 13, 1009. When the heart becomes pure from laws, which is not otherwise than through God's word, then it is also pure in thought, that it thinks purely of flesh and blood etc. 9, 865. Even if we do not outwardly offend anyone and practice God's word and will diligently, the lack of it is that the heart is still full of evil desire.
Herzberg. Luther repeats his intercession to the council at Herzberg for a woman after receiving an unfavorable response the first time. 21a, 1588 f.
Herzberg, Joh. Johann Herzberg. 15, 2487.
Heartbreak. Heartbreak means when one has to forgive oneself of a delicious thing. 13, 1986.
Herzheimer. Luther gives through D. Johann Rühel advises Herzheimer that he should leave the Cardinal at Halle in due time and with honor. 21b, 1883.
Hesiod. Hesiod has written several verses that often a whole city is punished because of a man's sin. 1, 1325.
Hesse. Luther thanks Eoban Hesse for a funeral poem sent to him on the death of Albrecht Dürer. 21a., 1135 ff. Luther sends Eoban Hesse in Nuremberg the 118th Psalm with short explanations, and asks him to transform it into a Latin poem. 21a, 1395 f. Luther sends the 118th Psalm to Eoban Hesse, and praises his arrangement of the same Psalm. 21a, 1549 f. Luther thanks Eoban Hesse for the poetic Latin translation of the Psalter sent to him, and praises it. 21b, 2181 f.
Hesse, Philip of. The Landgrave Philip of Hesse is a man of war, an Arminius, small in person but powerful in counsel and fortune. 22, 1236. The Landgrave Philip of Hesse is an excellent, joyful prince who lets himself be advised and told, and when it is decided, he does not delay long and carries it out with diligence. 22, 1236. Landgrave Philip of Hesse has a Hessian head and cannot celebrate, he must have something to do; thus he neither believes nor trusts easily. 22, 1236. Landgrave Philip of Hesse is won for Christ and glows for the Gospel. 15, 2639. Speech of Landgrave Philip of Hesse to his men of war, in which he admonished his men of war before the attack on the peasants at Frankenhausen. 16, 169. Letter of Landgrave Philip of Hesse to the Elector of Saxony, in which he states his reasons for withdrawing from the Imperial Diet at Augsburg. 16, 1366. King Ferdinand and others have become displeased that the Landgrave of Hesse has left the city and gone away. 16, 1369 The protesting estates complain that, because of the departure of the Landgrave of Hesse, a gate guard has been appointed by the Emperor to prevent them from leaving freely. 16, 1366 f. After the Landgrave of Hesse's departure from the Imperial Diet at Augsburg, a new committee was appointed to discuss means of settlement. 16, 1401. Because there was concern that the Landgrave of Hesse would accept war troops after his departure from Augsburg, Duke Henry of Brunswick had to ride to him. 16, 1401. It was a great deed that Landgrave Philip of Hesse installed the Duke of Würtemberg and chased King Ferdinand out of Würtemberg. 22, 1236 Landgrave Philip of Hesse has four princes living around him and the Duke of Brunswick, and yet they are all afraid of him; this means that the common man is attached to him, and he is a man of war. 22,
1236. Duke George wanted to make Landgrave Philip of Hesse heir to all his lands and people, and the emperor would have confirmed it if he wanted to fall away from our religion. 22, 1236. The Landgrave of Hesse together with the Palatine is said to have decided to give room to the Gospel in his land. 21a, 727. Luther thanks the Landgrave of Hesse for his admonition that he should be steadfast and not give way to the papists. 21a, 1578: During the Diet of Augsburg, the Landgrave Philip of Hesse offers Luther an asylum if he should need it. 21a, 1560. Luther thanks Landgrave Philip of Hesse for the offer of an asylum. 21a, 1567. Luther writes to the Landgrave of Hesse: the concern that too much had been conceded to the opponents is no longer present, since the negotiations have broken off. 21a, 1567. The Landgrave Philip of Hesse has registered as a citizen of Zurich. 16, 1779. Luther reports to Menius the return of the Landgrave of Hesse from the happily ended war campaign to Würtemberg. 21b, 1918 f. The Elector asks Luther not to give the Landgrave of Hesse a final answer in the marriage matter. 21b, 2442. The Landgrave of Hesse reports to Luther that, as Melanchthon will have reported to him, he has proceeded to the second marriage, which he wants to keep secret. 21b, 2442. Luther reports to the Elector that he has burned the letter of the Landgrave of Hesse, in which he reports the consummation of his double marriage etc. 21b, 2447. Luther writes to a council of the Landgrave of Hesse that he should keep his second marriage secret and not make it public. 21b, 2464 ff. Luther explains to the Elector how he came to give the Landgrave of Hesse the confession of the double marriage. 21b, 2468. Luther gave the Landgrave of Hesse the confessional advice of double marriage, that one cannot blame us, we would have done it willingly and gladly etc. 21b, 2468. Luther says: "If I had known that the Landgrave of Hesse would have long ago atoned for such necessity in others, no angel would have brought me to the counsel of double marriage. 21b, 2468. With respect to the rumor of the double marriage of the Landgrave of Hesse, Luther presents himself as ignorant to Anton Lauterbach. 21b, 2470. The Landgrave of Hesse regrets that his second marriage had become known, and that through his sister this matter had become notorious etc. 21b, 2472. The Landgrave of Hesse asks Luther to intercede with Duke Heinrich of Saxony to free the wife of Sala, whom he had had seized.
etc. 21b, 2472 f. Melanchthon reports to Luthern that his health has become shaky due to the daily worsening news about the affair of the Landgrave of Hesse. 21b, 2475. Most of the blame for the noise that arose over the double marriage of the Landgrave of Hesse is placed on his sister, the Duchess of Rochlitz. 21b, 2476. In the case of the Landgrave of Hesse's double marriage, it was presented as if it were a case of extreme necessity, which either suffers no law, or does mitigate it. 21b, 2479. Landgrave Philip of Hesse writes to Luther and Melanchthon that the digamy has become notorious through no fault of his, and now asks for their advice on what he should do. 21b, 2460. The Hessian theologians ask Luther and Melanchthon not to leave them in the matter of the double marriage of the Landgrave of Hesse, and to advise them what to do. 21b, 2481 f. Luther gives his opinion to the captain of Wartburg, who had written to Luther on behalf of the Landgrave of Hesse about his double marriage. 21b, 2464 f. Luther tries to persuade the Landgrave of Hesse that he must keep the double marriage secret for his own good. 21b, 2497 ff. The Landgrave of Hesse informs Luther that Margrave Joachim of Brandenburg and Duke Heinrich of Saxony had a delegation with him because of the double marriage etc. 21b, 2509. Luther writes to D. Brück about the Landgrave of Hesse's correspondence with the Margrave of Brandenburg and the Duke of Saxony, because of the latter's double marriage. 21b, 2514 f. Luther advises that the book of Menius against Johann Lening's writing in defense of the double marriage of the Landgrave of Hesse not be published. 2lb, 2514 f.
Hess. Luther writes to Hess that he has returned to Wittenberg to quell the unrest, although the pope and the emperor have condemned him and he alone is under the protection of heaven. 15, 2016 Luther wishes to have the interpretations of Joh. Hess on Ecclesiastes in order to use them in the translation of this book. 21a, 542. Luther encourages Joh. Hess not to lose patience in the annoyances he had. 21a, 589 f. Luther asks Johann Hess to decree that his church pray against the ravages of Satan by King Ferdinand and his governors. 21a, 1219.
Hetzer. How the garden brother Hetzer seduced the women into adultery. 22, 1199. When the supreme leader of the swarmers and Anabaptists, Ludwig Hetzer, in adultery er-
Hypocritical Christians. God does not tolerate hypocritical Christians who think it is enough to believe that they are Christians and yet remain in sin and filth. 9:1453.
Hypocrisy. Hypocrisy is when one presents oneself differently with outward gestures than one means. 9, 1007. 1166.
Hypocritical faith. False hypocritical faith mixes God's grace and my merit together; although he keeps the words of Christ, he places his confidence in himself. 9, 907.
hypocrisy. The one who hypocrites does not sin out of ignorance, but knowingly deceives people by pretending something other than the truth. 9, 156.
Hypocrite. One cannot reproach one higher than a hypocrite, a hypocrite, because he is the greatest plague. 22, 1043. The hypocrites, the real liars and murderers, make a worship out of lies and murder, and do it out of the zeal for God's honor and the souls' blessedness. 5, 844. The hypocrites excuse their wrongdoing, also feign a special zeal for religion and holiness and boast of the gospel. 4, 2148. All hypocrites are bloodthirsty people. 4, 1561. When the hearts of the hypocrites are taken by an ungodly opinion, they are far more fierce in their deeds than the godly in the true service of God. 6, 267. The hypocrites have a zeal and are earnest in the service of God, but because their heart is without faith, therefore God rejects their service. 6, 370. A hypocrite pretends to serve God and his neighbor, and yet does nothing less, but destroys the service and strangles his brother. 1, 333. Hypocrites do this, give good words and offer themselves to great friendship, until they have occasion to do harm. 1, 331. God does not let hypocrites remain hidden for long, but forces them to make themselves known. 1, 340. The hypocrites hate and persecute in a hostile way those who teach and punish sin. 1, 1569. The hypocrites, who think that their righteousness consists in little clothing, a sad face etc., can do nothing but judge, bite, punish and despise others etc. 7, 164 f. To the hypocrites also belong the seducers of souls, who in trust from free will make a so-called good resolution. 8, 1433. A hypocrite makes himself believe that he has the whole gospel soon in a lion's mouth.
The hypocrites and great saints, as with the Jews were the Pharisees and Sadducees and with us are the Carthusians and monks, worship their own righteousness and holiness. 13, 2030. The hypocrites and great saints, as with the Jews were the Pharisees and Sadducees and with us are the Carthusians and monks, worship their own righteousness and holiness. 13, 1468. The hypocrites think that if they outwardly keep the law, fast, do not commit adultery, they do not need the gospel nor Christ. 13, 1395, All hypocrites and idolaters undertake to do the works that actually belong to the Godhead, and belong to Christ alone. 9, 342. The hypocrites, who do not know Christ, think that they can easily put away sin by their works and merits. 9, 57. The hypocrites think that the law is only fulfilled by them, because they presume to fulfill it with their works. 4, 1155. The nature of all hypocrites is that they live well and honestly without desire and love, and are hostile to God's law in their hearts, yet they like to judge other people. 14, 101 f. If a hypocrite gives a few pennies to a poor person in need, he gambles away and squanders a hundred guilders at once. 13, 2030 A hypocrite will never reach the place where the faithful have reached, even as far as the righteousness of works is concerned. 13, 2030. The hypocrites can suffer blessings and boast of them, but they cannot suffer that they are said to be damned because of sin. 1, 1569. We must flee the community of hypocrites, in whatever way it may or may not happen. 2, 713. The hypocrites can deceive men, but they cannot deceive God; he will let his angels gather all the apertures on the last day etc. 22, 622.
Heva. Heva means life in Hebrew. 3, 96.
Hierarchy. The three divine regiments, which the sophists call hierarchies, are the household regiment, the secular regiment and the church regiment. 1, 1394.
Hieroglyphics. Among the Egyptians, it was customary to speak through images, as hieroglyphs are found in Philostratus. 1, 1476.
Hilarion. Hilarion, Jerome and others have a great name from their holy hermit life; but Luther preferred to be a pious scribe or a faithful steward to the authorities. 5, 712. We read of St. Hilarion that he ate neither meat, nor butter, nor milk for seventy-three years. Such is a self-chosen work, therefore a work of darkness. 1, 865. St. Jerome writes of Hilarion that he ate no bread for forty years and drank only water until the seventieth year. One wonders about such strange works. 1, 1355. Hilarion, the hermit, consoled himself with this: What are you afraid of death, my soul? Have you served God in the wilderness for seventy-three years 2c? 7, 2349. When St. Hilarion was dying, he said, "Oh, my soul, why are you afraid? you have served our Lord God for eighty-three years. 7, 2275. St. Hilarion's wrong saying, when he was afraid to die. 4, 464. The abbot Hilarion had lived a holy life in the monastery for 73 years, but when he was about to die, he was afraid of death. 8, 79.
Hilarius. Hilarius says: This is the best reader, who does not bring his opinion into the Scriptures, but from the Scriptures. 5, 337. The dear fathers Hilarius, Augustine, Cyril etc. have abundantly acted the Gospel of John. 3, 1917. Hilarius and Augustine, the two greatest lights of the Church, are of the opinion that the world was created suddenly and at once, not in six days one after the other. 1, 6. Hilarius and Augustine used the text Gen. 19, 24 to protect the article of our faith about the divinity of the Lord Christ. 1, 1279 f. Hilarius is of the opinion that at the creation everything stood in an instant as we see it now. 3, 20. St. Hilarius says: Christus passus est requiescente verbo (Christ suffered while "the Word" rested). 7, 1953. Hilarius says: Since we are patient in what we do not know of sensual things, how should we be impatient in what we do not know of God! 5, 449 f. Hilarius was among all the Fathers the greatest fighter against the heretics; even Augustine cannot be compared to him. 22, 1846. Hilarius and Theophylactus are good, Ambrose too; he sometimes goes finely on the forgiveness of sins, which is the highest article etc. 22, 1390. As the words of St. Hilarii stand there, they give us in the Sacrament not only Christ's natural forgiveness, but also the forgiveness of sins.
Hilten. Johannes Hus must be smelled, according to the prophecy of Johannes Hilten in Eisenach, who is said to have said dying: Another will come, and you will see him. 22, 918. How the barefoot murderers at Eisenach dealt with Johann Ilten (Hilten) is written in the Apology. 16, 1326. 2243. Luther urgently asks Friedrich Myconius to send him the history of Johann Hilten as detailed as possible. 21a, 1368. Luther expects the history of Johann Hilten from Friedrich Myconius. 21a, 1375. Myconius sends Luther the history of the barefoot monk Johann Ilten (Hilten) that he promised, along with a long introduction to it. 21a, 1387 ff.
Hiltener. Luther asks the Elector for the castle Hiltener at Seyda. 21b, 2323. Luther again asks the Elector for the castle Hiltener at Seyda. 21b, 2338. Luther asks the Landrentmeister Hans von Taubenheim to take care of the Schösser Hiltener. 21b, 2338 f.
Himmel, Augustin. Luther recommends M. Augustin Himmel to the Elector as preacher in Neustadt a. O. 21a, 1027. Luther asks Spalatin to help Augustin Himmel to get over the first year in his new parish in Colditz. 21a, 1344. Luther writes to Augustin Himmel, pastor in Colditz, about an appointment to Dresden. 21b, 2401.
Heaven. Moses calls heaven the whole watery corpus or building in which the stars and planets have their course, also the upper part of the air. 1, 52. The holy scripture calls the whole heavenly building, which is above us, heaven. 1, 58. By the word heaven, Moses understands the whole corpus and building, which the philosophers distinguish into eight spheres, fire and air. 1, 35. The scripture calls everything that is above, also the air, heaven. 3, 43. In the Scriptures, the word heaven is also understood to mean the horizon. 1, 37. The air in which we live is called heaven in the Scriptures. 1, 35. The Hebrew woman speaks of the sky in such a way that she makes much sky. For every country, as far as it sees its part of the sky, has its own country sky.
14, 1499. Heaven and earth hold their ground, do not fall and do not go mad, by the power of the divine word. 1, 43. The sky is by nature finer and thinner than the air. That it shines blue is because it is so far away from us and thin. 1, 30. The knowledge of the sky and of the things that are above us is useful to teach, and worthy of all praise, however little it may be had. 1, 35. Above the visible heaven, God has other heavens more. 3, 920. "Thou art in heaven," that is, in all the heavens as far as the world is. 14, 1499. Therefore Christ ascended into heaven, that he might be here, that he might fill all things, and be in all places, which he could not have done on earth. 11, 942. For this reason Christ ascended into heaven, that he might send down the Holy Spirit, and promote and administer his ministry on earth. 13, 619. For this reason Christ ascended to heaven and sits at the right hand of God, that he might protect his Christianity from its enemies, sin, death and the devil. 13, 617. Christ ascended into heaven, not that he might sit there for himself, but that he might reign there; all to our credit, that we might have comfort and joy from it. 11, 941. For this reason Christ ascended into heaven, that he might fill all things, that is, give us and bestow upon us everything we need for blessedness and eternal life. 13, 621. Christ ascended into heaven by his own power, just as he raised himself from the dead by his own power. 13, 614. We go to heaven because Christ draws us to Himself, but He goes to heaven by His own power. 13, 614. The theologians have assumed many heavens: the fiery, the crystalline, the watery etc. Luther believes that there is only One Heaven. 4, 1623. Why God called heaven "firmament". 3, 32. Heaven was made to give light and time, the earth to carry and feed us. 3, 42. "To the heavens"; what these words mean. 3, 199. The "strife in heaven" must not be understood by the evil spirits in heaven, but by the strife of the Christians who find in Christ's kingdom through faith. 10, 1071. Revelation 12, 7 says that a controversy has arisen in heaven, where we Christians are, in the realm of faith and word. 10, 1071. Man was created to finally leave the earth and live in an eternal being; hence it is that he can comprehend the course of the stars and the heavens. etc. 1, 56. Heaven is given and bestowed upon us freely; about it we have letters, the eternal unchanging promise of the gospel, and
9, 1856. We are promised that such heaven and earth shall be, wherein shall dwell no sin, but righteousness and the children of God. 9, 1395. The spirit of the Christian is already in heaven through faith, but God still lets him live in the flesh, so that he may help other people and also bring them to heaven. 9, 994. We do not have a permanent city here, but must go where the Father is, that is, to heaven, therefore we should not live here in the hustle and bustle, but stand in fear. 9, 994. If you come to baptism, or take communion, or get absolution, or if one preaches, heaven is open. 7, 1763. Where the Christian church is, the divine word is preached purely, and the sacraments are rightly administered according to the word of God etc., there heaven is wide open. 7, 1764. Since Christ became man and entered the ministry of preaching, and began to preach, heaven opened and remains open. 7, 1763. From the time Christ became man, the heavens were opened again, because the child Jesus was born. 7, 1765. Heaven is open to us, our dwelling and life is in heaven, we live there like citizens, even though we are still on earth in body. 7, 1767. Through the divine word we see heaven open in faith. 7, 1771. We are born again through water and the Holy Spirit, and keep ourselves according to Christ's testimony, and believe in Him; then we go to heaven. 7, 1912. It is certainly true that no one goes to heaven except the Son of God and Mary, for He alone knows the way; but He also shows us the way. 7, 1912. We are placed in Christ's kingdom through baptism and are already in heaven according to the soul. 5, 201. Living in the hope that we will be resurrected on the last day and possess eternal life, that is, living right in heaven. 5, 200. A Christian and believer is God's child and in heaven, but it is still hidden and does not appear. 5, 203. People shall finally possess heaven, which they look upon with wonder in this life. 1, 55. On the last day there will be a new heaven and a new earth, and we will be changed. Paul has made this known to us. 22, 1335 f. 1722. On the last day the Lord will call us out of the graves and give us eternal life in heaven even after our bodies. 5, 201. About the state of the elect and the blessed in that world, in heaven. 5, 218.
Hinderthür. Luther recommends Andreas Hinderthür, their city child, to the council of Görlitz for support. 21b, 2621.
Histories. In all histories, God's judgment is prescribed from the beginning of the world. 3, 184. The histories testify that God has always fulfilled his threats and promises, and thus nourish the faith and fear of God in the heart. 6, 252 f. The histories have an immense importance to increase and strengthen the faith. 6, 430. The histories of Scripture are not to be respected like other histories, but attention is to be paid to the one who speaks them. 3, 273. The histories of the Scriptures should not be overrun and considered bad. 3, 267. The histories of the holy fathers are not to be regarded as minor, but far surpass the histories of all monarchs and rulers, however glorious they are to be regarded. 1, 861. The pagans have innumerable books in which the histories are described in all kinds of languages; but we have the histories of the holy Scriptures, which are sealed with God's word. 1, 862. The best histories are those in which there is much of God's word. 3, 439. The histories of the whole world in one heap are incomparably less than a single one of the people of Israel. 3, 1396. The histories of Deuteronomy are called holy histories, not because they are done by holy people, but because they are done according to the holy word of God. 3, 1396. Histories and figures, written in the first book of Moses, are gold and silver, built on the one foundation. 3, 490. In the history of Isaac are thoroughly excellent examples of faith. 3, 410. The histories in the holy Bible surpass all other people's histories, because they are holy and useful for the reason that God speaks there. 2, 901. In the histories of Abraham and the other patriarchs we have better examples than those which the pope holds up to us in his legends. 1, 1316. The knowledge of the sacred histories is more necessary for the explanation of the prophets than that of grammar. 6, 9: History should be an example for us, by which we are taught to live rightly in faith and love. 6, 11: The history of the high rulers, as Alexander has been, is wondrous, excellent and mighty, but when compared with the holy scripture histories, it is all darkness. 1, 861. One must be careful not to treat the Histories too carelessly, following the example of Origen, Jerome and others. 6, 428. Some ancient fathers, in treating the Histories of the Old Testament, have left aside the faith, which is the main part of the sacred Histories. 14, 152. 14, 152. It would be most beneficial for the rulers if they read the Histories, both pagan and sacred, from their youth.
History writers. The historians are the most useful people and best teachers, so that they can never be honored, praised and thanked enough. 14, 378.
historical. It is the historical mind alone that can teach something thorough and true. 1, 285.
high. No one is so high that he cannot fall, and no one so low that he cannot come up. 3, 184. No man is so high that he does not have to fear that he will become the lowest of all; again, no man lies so low that he does not have to hope that he will become the highest. 11, 515. Whoever floats highest and thinks he cannot sink, God throws him to the ground. 3, 186.
Hoch, Georg. Brother Georg Hoch returns to Erfurt. 15, 2481.
Hochstraten. Luther's writing against Jakob Hochstraten. 21b, 3313 ff.
Hofer. Luther, Jonas and Melanchthon ask the Elector to provide for Egidius Hofer. 21a, 1596 f.
Hopeful. No one is poorer and more wretched than a trusting man, for he cannot call upon God or trust him, for he does not know that he is subject to sin and death. 2, 1389. The trustworthy fall against their expectations into misfortune, become disgraced and perish. 4, 2071 f. When God wants to overthrow the worthy, he leads them to ruin with their own wisdom. 13, 2746.
hope. To hope is nothing else than to be unstable in the divine mercy, which is promised to us for free and out of pure grace. 11, 1940. That is the only way to salvation, that is the only refuge in misfortune, to hope, not for human counsel and help, but for the name of God. 6, 595. In order to hope, it is not necessary that you have merits, but that you look in pure simplicity to the word of promise. 4, 475.
Hoffmann. Luther reprimands Stanislaus Hoffmann in Zwickau for having allowed himself to be appointed to the position of Soranus by the council without the knowledge and will of the pastor Hausmann. 21a, 1653.
Hope. The word hope, according to the way of the Scriptures, can be taken in two ways: for the thing that is hoped for and for the heart that hopes. 9, 623. Hope is nothing else than relying and waiting for the thing that one does not see, because what one sees, one must not hope for.
11, 1940. The mercy of God, which does the promise by grace, and the truth, which fulfills the promise, are the causes of hope. 4, 475. Hope is based on the pure and undeserved goodness of God, which is promised by grace and should be invoked by those who are not worthy of it. 4, 983. Perfect hope comes from many and various tribulations. 4, 459. Hope comes only from God having mercy and pouring it out. 3, 1189. Hope has no other basis than the mere mercy of God, not our works. 3, 1189. Hope does not' come from merits, but merits from hope. 4, 456. Christ's works are holy and perfect, therefore we must keep hope in mercy, because he was born for our sake etc. because he wanted these to be our gifts. 5, 172. Faith and trust are followed by hope, which reminds me that I should wait and that I have a gracious God. 2, 7: Faith teaches the truth and defends it against error and heresy; hope endures and overcomes all evil, bodily and spiritual; love does all that is good. 9, 629. Faith is earlier than hope, because it is the beginning of life and starts before all tribulations. 9, 629. By faith we have begun, by hope we endure, by revelation we will attain the whole. 9, 629. Hope without faith is presumption and a temptation of God, for it lacks the knowledge of truth or of Christ that faith teaches. 9, 627. In theology, faith without hope is nothing, for hope endures and perseveres in misfortune and overcomes it. 9, 627. From the word follows faith, from faith the new birth, from birth we enter into hope, that we may wait and be sure of good. 9, 971. 9, 971. Although we are certain that we have all the goods of God through faith, we do not yet possess them sensibly, but await them through hope. 9, 1121. Faith looks at the word and believes it to be true, but hope looks at what the word and the promise promises. 11, 1941: The work and fruit of faith is a happy conscience, a sure heart and a bold confidence in God; but hope keeps still and waits for what is promised to it by God. 11, 1940. Just as faith alone looks to the promise of God, so hope alone looks to the pure and undeserved mercy of God. 11, 1940. A living hope, that is, in
9, 1122. We must take comfort in the hope that is certain and will not let us be put to shame until that day when we will see what we now hope for. 9, 1122. Paul sets the blessed hope against this miserable, wretched life, in which all misfortune, fate and sin chase us and torment us, if we want to be devout. 12, 117. Our blessed hope will not remain like this forever, but will finally appear, so that we will have full possession of what we are now waiting for. 9, 940. We must have the piece of the blessed hope for that life; we must have the other piece of good works for this life. 9, 954. In the hope that death will be abolished, sin blotted out etc., the first parents live and die, and are holy and righteous for the sake of this hope. 1, 241. In all Psalms in which a suffering is lamented, it is immediately added how one should draw hope and take a good confidence in God. 4, 548 f. Those who are in fear because of their sins and yet draw hope for the sake of the Son of God are blessed. 5, 186 f. Whoever has not placed all hope of blessedness in the Son, even though he tortures himself to death with fasting, will perish in the wrath of God. 5, 183.
Höfler. Luther and Melanchthon indicate to the council of Coburg that Wolfgang Höfler is willing to accept the school there etc. 21a, 1401.
Hofmann, Christoph. The Elector sends Luther a commentary by Christoph Hofmann, pastor in Jena, for examination by Georg Major. 21b, 2374.
Hofmann, Joh. Luther declares himself ready to prove all courtesy to Johann Hofmann on the recommendation of Abbot Pistorius. 21a, 1034. Luther asks Abbot Pistorius to help Johann Hofmann, who has obtained the master's degree, to pay off the debts caused by this. 21a, 1218.
Hofmann, Melchior. Luther warns Amsdorf about the furrier Melchior Hofmann, a false prophet and Anabaptist. 21a, 940. Luther reports about Melchior Hofmann to Amsdorf that he had received bad testimony about him. 21a, 1054 f. About Melchior Hofmann, who arrived in Kiel and teaches nonsensical things. 21a, 1101 f. Luther admonishes Crown Prince Christian to keep Melchior Hofmann in check. 21a, 1176 f. Luther warns Wilhelm Pravest, preacher at
Kiel, before the Anabaptist Melchior Hofmann; he should see to it that he is not allowed to preach. 17, 2235. Luther reports to Nicolaus Amsdorf that he has written to Duke Christian of Holstein about Melchior Hofmann. 17, 2235.
High Priest. In the Law of Moses, the high priest alone went into the Holy of Holies and prayed for the people; in this figure our Lord Christ is finely depicted. 22, 278. Christ is such a high priest, who therefore sits at the right hand of God, that we should fear neither wrath nor disgrace, but be provided with fatherly, eternal grace. etc. 5, 1026. All the mysteries that are presented in the old high priest cannot fit anyone else but Christ. 18, 1233. Paul says: Christ is signified by the high priest; Alveld says: St. Peter. 18, 1030.
High schools. At the high schools, it is now the great custom to ensnare the youth with oaths and to torment their consciences, so that one does not have to watch over them etc. 19, 1571.
Holland. Luther's epistle to the Christians in Holland, Brabant and Flanders. 21a, 525 ff.
Hell. As the kingdom of God is justice and peace and security, so hell must necessarily be sin, fear and terror. 4, 267. The Scripture calls extremely severe trials hell, as can be seen everywhere in the Psalms. 14, 928. Hell is not a certain place. When someone is in extreme tribulation, that is called the deepest hell. 14, 956. Hell
is the terror of death, i.e., the sensation of death. 4, 990. The torment of hell is nothing but fear, terror, dread and despair. 11, 1156. Description of the torments of hell. 8, 1191. In death and in hell is first that one forgets God, then that one blasphemes Him forever. 4, 538. On the last day a special place will be hell, or there will be those who are so damned in hell or eternal wrath of God. 14, 881. As the painters of old, when they painted the Last Judgment, depicted hell. 17, 1334. Christ went to hell for us, to break and destroy it. 22, 299. We are to believe and say that Christ, God and man in One Person, went to hell, but did not stay in it. 10, 1129. Christ personally destroyed hell and bound the devil. 10, 1130. That Christ went down to hell is that he overcame the devil and broke hell, so that no Christian should be afraid and terrified of the devil from now on. 13, 1875. Many have presumed to contradict the Holy Spirit and to say that the soul of Christ was not in hell, but only according to the effect. 4, 990. One says of a vision that a pious man saw hell, that it was paved with the plates of monks and priests. 7, 1163. Also hell is full of God and God's justice, not less than heaven is, because the justice of God is God himself, but God is the highest good. 10, 1894.
infernal. Those are right who think that the infernal punishment will consist in the fact that the wicked will wish to escape from the hand of God, but will not be able to do so. 5, 750.
Holzwart, Joh. Luther asks the Elector for Joh. Holzwart, for: the nun Elfe Gaudelitz, for two Gardiane from France, for Bastian Ligarius and for the Cantorei zu Wittenberg. 21a, 871 f.
Homer. Homer, Virgil etc. are the most blood-dripping and cruel instigators, stimulators and eulogists of murderers, tyrants and the most terrible enemies of human blood. 4, 893. In Homer there is no verse so beautiful as in the Psalms. 4, 1482. Homer said: The worse part generally keeps the upper hand. 5, 1545.
Homousios. Homousios means one being or nature, or one and not two beings. 16, 2211. St. Jerome would have liked to see the word homousion taken out of the Athanasian Creed, because it is nowhere in Scripture etc. 22, 1063 f.
Honold... Luther complains against Hans Honold, citizen of Augsburg, that God's word is suppressed in Augsburg. 21a, 1573 f.
Honter. Luther expresses his joy to the preacher Johann Honter about the state of the church in Transylvania, and comforts him because of the adversities etc. 21b, 2975.
Horae canonicae, Nowadays, a priest's most distinguished work is to read the horas canonicas, which, as they say, cannot be dispensed with at all. d. 19, 112. About the great torture and discomfort that Luther suffered because of the pope's command to pray the horas canonicas. 22, 517 f. 525. A monastic brother of Luther, who could not attain indulgence, dinged one who prayed the horas canonicas for him. 22, 525. How the devil in the form of a poor soul vexed Mercurinus because of the horae canonicae. 22, 525.
Horace. Horace said that no one is satisfied with his status. 3, 941. Horace says: What is delivered by the ear is less irritating than what the reliable eyes see. 3, 1306 Horace says: A new pot keeps for a long time the smell of what was first put into it. 3, 1302 Horace says that those who travel across the sea change the sky, but not the heart. 5, 584 Horace says: No one is satisfied with his fate, and no one has learned to remain in the position of life he has been given. 5, 1390. If Jupiter should hurl lightning as often as men deserve, he would soon be without weapons, says Horace. 5, 1513. Horace teaches that words easily follow where the matter is right.
is taken, recognized and considered etc. 1, 999. Horace says rightly: What lords and princes or rulers sin and commit out of foolishness, the country must pay and be punished for it. 1, 1325.
Horeb. Horeb and Sinai are the same. 3, 1380. 1642.
hear. In the sermon and the sacraments we do not see, but hear it only, that all our sin is forgiven, grace, blessedness etc. is given to us. 5, 241. To hear rightly means to hear the truth gladly, when it already hits my person, and I let myself be punished and better. 13, 2727. Christ forbids to hear those who do not teach Christ's word but their own. 4, 2113.
Horn. Horn in Scripture means a strong, glorious power or dominion. 5, 1130. Horn in the Hebrew language means power, defiance, dominion, and what one may rely on. 11, 2273. a horn of salvation, that is, a kingdom of grace, to which all those who are in sins, fear and distress shall find help in such a kingdom, so that sin shall not hurt etc. 13, 1147. A Christian takes the horn of Christ's kingdom and with it strikes down death, sin and the devil; but it is not in our power, but God has raised it up through the ministry of preaching. 11, 2280. Zechariah calls the kingdom of Christ a horn, that is, a contentious, restless kingdom, because it is attacked by many enemies; so it resists boldly. 11, 2280.
Horns. Horns is figuratively said for rays or for shine; so the Scripture speaks of the face of Moses. 14, 1542. The Hebrew tongue calls the shine that emanates from something "horns"; therefore Moses had horns, that is, shine, in his face. 14, 1500. horns mean kingdoms everywhere in the Scriptures, also according to the historical view. 14, 1999.
Margaretha Blankenfeld reports to Luther that her daughter Catharina Hornung wishes with all her heart to live together again with her husband Wolf Hornung. 21a, 1041. Luther answers Margaretha Blankenfeld that Catharina Hornung, her daughter, does not seem to be serious, otherwise she would at least write kindly to Wolf Hornung. 21a, 1081 f. Lu
ther asks Catharina Hornung to write a friendly, serious letter to her husband so that he may feel that she is serious about reconciling with him. 21a, 1082 f. Luther publishes Catharina Hornung's letter to Wolf Hornung, so that everyone may know what Luther has received in response to his letters. 21a, 1422.
Hornung, Wolf. Luther writes to the Elector Joachim I of Brandenburg that he is concerned that Wolf Hornung is the cause that Minkwitz must be God's instrument against him. 21a, 1183 Luther exhorts the Elector Joachim I of Brandenburg to take a different stand against Wolf Hornung. 21a, 1183 f. In a letter to the Brandenburg councilors, Hornung sharply rebukes the behavior of the Elector and demands his wife and restitution etc. 21a, 1185 ff. Luther again seriously admonishes the Elector Joachim I to behave properly in Hornung's matter. 21a, 1191 f. Luther publicly urges Elector Joachim I in a printed letter to do justice to Wolf Hornung. 21a, 1213 ff. Nicolaus von Minkwitz declares his willingness to take on Wolf Hornung against Luther and to represent his cause at the Diet of Speier etc. 21a, 1267 f. Luther has so far supported and fed Wolf Hornung, who is displaced and miserable. 21a, 1322. Luther asks Wenc. Link to procure a trustee for Wolf Hornung. 21a, 1322 f. Luther asks the Churfürst for lumber for Wolf Hornung. 21a, 1661.
Hosea. The prophet Hosea worked eighty years to teach the people and to punish idolatry, and will undoubtedly have converted many. 2, 2047. Hosea lived and preached under the second and last Jeroboam, the king of Israel, at which time also Isaiah lived in Judah, also Amos and Micah. 14, 54. Hosea preached harshly against idolatry in his time and punished the people freshly, then also prophesied mightily and very comfortingly about Christ and His kingdom. 14, 54 f. All the sermons of the prophet Hosea are to punish the idolatry that was in Israel, so that they chose their own worship and their own place. 2, 776. Hosea prophesied for a long time, almost forty years and more. The Assyrian captivity happened while Hosea was still alive. 6, 972. What was prophesied by the prophet Hosea, Cap. 13, 14. and Cap. 6, 1. ff. who lived 760 years before Christ, has been fulfilled in Christ. 3, 660. Hosea uses the word "harlot" and "fornication" of spiritual fornication, that is, idolatry; his marriage-
wife and children have had to bear such a name for the sake of the idolatrous people. 14, 55. It seems that Hosea lived in old age still in the captivity that he predicted. 6, 948. Amos and Isaiah were also, like Hosea, in the time of Uzziah, but Amos seems to be older, Isaiah younger, for he is said to have lived until the time of Manasseh. 6, 1075. Hosea is thought to have been in office earlier than Micah or Isaiah. 6, 1075. Luther had to give up the work of translating the prophets because of the weakness of the main and only finished Hosea. 21a, 1537. Notes on the Prophet Hosea, according to the Zwickau manuscript. 6, 946 ff. Notes on the Prophet Hosea, after the Basel printing of 1526. 6, 1030. Interpretation of the Prophet Hosea, compiled by Veit Dietrich and overlooked by Luther himself. 6, 1070 ff.
Hosanna. Hosanna means in German: Oh, give salvation, or: Dear one, help, or: Dear one, make salvation. 11, 44. The word Hosianna in Hebrew comprehends in itself two words: I pray, make blessed; or make salvation, be a beatific. 12, 1005. By the word "Hosanna in the highest" we ask that Christ may lead and govern His church salvifically and happily. 12, 1005. Osanna is read in all churches; this is wrong, it should be called Hosanna. After that they made a female name out of Osanna, it should be called Susanna, a rose. 11, 45.
Hospices. Of the good care and nursing in the hospitals and foundling hospitals in Italy, as Luther himself saw it in Florence. 22, 498 f.
Huberinus. Luther advises Caspar Huberinus to accept the office of assistant offered to him by a Sacramentarian, since it is a sign that they want to be unanimous in doctrine. 21b, 2013. Luther warns Caspar Huberinus in Augsburg against the enthusiasts, that one does not use their office. 21-e, 1719 f. Luther writes to Caspar Huberinus in Augsburg about the Concordia and about the conduct to be observed against the canons there. 21b, 2113 f,
Hübmohr. Balthasar Hübmohr introduces Luthern in his blasphemous booklet by name, as if he should be of his mind in the rebaptism. 17, 2188.
Hips. Joseph and Jacob both looked to the promise of blessing in the future
Hügel. Luther recommends M. Andreas Hügel to Dorothea Jörger, who goes there as a preacher. 21b, 2170. Luther proposes Andreas Hügel as preacher to the council of Amberg. 21b, 2278. Luther, Jonas and Melanchthon send the U. Andreas Hügel as preacher to the city of Amberg. 21b, 2288. Luther gives Andreas Hügel instructions on how he should answer an opponent who claims the merit of good works. 21b, 2311 f. Luther and Melanchthon send M. Andreas Hügel and M. Johannes von München as preachers and M. Matthäus Michael as a school teacher to the council at Amberg at his request. 21b, 3025.
Hulda. It is sufficiently obvious that the oath and the goblins are devils. 3, 1156.
Huldreich. The German name "Huldreich" means John and Hannah in Hebrew. 3, 508.
Help. We are to do what is our duty in the church, but must hold fast to the hope of divine help. 4, 1861. Look to the help of God, which he has shown, and do not look to the adversity; that would bring you harm. 3, 1802. In time of trouble we should expect divine help, but the time and manner of it is not known to us, so that faith is based on what it does not see. 4, 321. Just as God is ineffable, incomprehensible and unapproachable, so is His will and His help, especially in the time of temptation. 4, 322. For this reason, God tends to postpone help, so that he may test and prove us, and bring us first to self-knowledge, and then also to his knowledge. 4, 1851. We are far from help when we suffer, but God is near to help us. 4, 1239. This is God's gift, that one may suffer misfortune and death and also know how to bear them and from where one should seek help. 4, 979. If a man undertakes to do a great thing, he should not do it by trusting in others, but should seek God's help. 4, 1956. Christ is most powerful when one thinks he is least able, and help is closest when one thinks it is farthest away. 6, 516. The blind who seek help from Christ receive sight, sinners are justified, the lost are saved. 13, 980. Christ cannot refuse his help if one seeks it from him with earnestness and right faith. 13, 977. Where man's help ceases, God's help begins, or faith in God's word. 22, 134.
Hund, Joachim. Luther asks Jonas [as visitator], when parishes are vacant, to appoint Joachim Hund and Wolf Holzwart. 21a, 1300.
Hunger. No man has ever seen or heard of a Christian dying of hunger. 13, 788. If someone dies of hunger, it is a sign that he did not believe or trust God, that he had to pay for his unbelief. 13, 2196.
Hungry, one. That I feed a hungry man, drink a thirsty man etc., is not only that he eats and drinks, but that I may gain with him and bring him to Christ. 11, 1720.
Harlot woman. How this is to be interpreted, that Hosea is commanded to take a harlot wife. 6, 948. 1082 ff.
Hus. Both the spirit of John Hus and his scholarship are wonderful. 21a, 247. It is highly astonishing that Johann Hus was able to stand so firmly on his own.
against all the world, pope, emperor and the whole council, because not one man stood with him. 8, 733 f. In John Hus, the Holy Spirit was very powerful, that he alone held so joyfully and firmly to God's Word against so many people and nations gathered in Costnitz. 22, 1407. The whole papacy, with so much banning, preaching, burning and raving, could not prevent it. The whole papacy, with so much banning, preaching, burning and blustering, could not prevent the righteousness of John Hus from being revealed. 5, 47. John Hus, the innocent Abel, makes the pope and all his followers heretics, apostates, murderers and blasphemers. 5, 18. 328. The pope and his followers condemned Johann Hus; but no condemnation, no crying etc. helps them, he remained prominent and is praised. 5, 327. Johann Hus now leads his horn in honor, although the papists are angry about it and grit their teeth. 5, 1131. After Hus' death, one clasp after another was torn from the papacy, until the pope was greatly despised. 5, 1128. Johann Hus must stand out and be holy, and those who strangled him must have the name that they became murderers of him. 5, 1126. Johann Hus is condemned before our time, as shameful as never heard, and his name, as they thought, erased, nor does he now shine forth in honor. 7, 529. John Hus is most shamefully condemned and killed, yet he has come to such honor that his word, which he preached, has broken forth and shines in all the world. 8, 756. Now the memory of John Hus is in blessing, and, of all who have suffered persecution and death for God's glory. 14, 1657. Even the enemies must confess that Hus was right; he had not been overcome, but had been dealt with by force. 5, 1126. Erasmus writes publicly in print: John Hus has been burned, but never overcome. 16, 2106. It is a delicious thing that Abel and Johann Hus are proclaimed as pious people in all places, and those who strangled them must fall at their feet. 5, 1124. With John Hus, truth was struck on the head, yes, struck down, and the abomination of the papal statutes was erected in the holy place. 4, 1319. John Hus was strangled by the pope, and others more, but God does not forget them, they must come forth; yes, the pope himself must proclaim him in the bull on Green Thursday. 5, 1123 f. The pope and his followers acted at Costnitz as a true final Christian, condemned the holy gospel with John Hus, and put the doctrine of the infernal dragon in its place. 15, 1550. Luther had, since he was at the disputation in Leipzig, the
He did not read the books of Johann Hus, otherwise he would have kept (so he says) all the articles condemned to Costnitz. 15, 1419. The world full of clergymen and monks could be promoted and made equal to princes and lords, but Johann Hus and Leonhard Kaiser could not be tolerated. 5, 716. Since the death of Hus, the pope has become contemptible even among a child. Hus was very learned, he has not been convicted. 14, 1757. The holy, pious martyr John Hus complains a lot about his sins in his writings, but he was burned miserably not because of his sins, but for the sake of the name of Christ. 13, 1283 f. Although John Hus is a poor sinner, the pope persecutes him not because of his sins, but because of the right doctrine. 13, 1284. When John Hus was led to torture, he prayed with great courage like this: JEsu, Son of God, who suffered for us, have mercy on me! 2, 2003 Hus considered the pope to be the head of the church, but he did not remain in such error; at his end he said: O Son of God, who died for me, have mercy on me! 7, 1324. John Hus and other holy martyrs died in such a way that they badly kept the word and suffered death in hope of the promise. 6, 791. John Hus became blessed for his person, since he died in the Lord; now his works follow him, and are now also called blessed and holy etc. 18, 888. What Proles said to Staupitz about the unjust condemnation of Hus. 16, 2106 f. D. Staupitz said to Luther that he had heard from Andreas Proles in Gotha that the latter had said, when they saw the image of D. Andreas Zachariä, who had overcome John Hus: God keep me that I do not carry this rose etc. 22, 1404. Hus is overcome by D. Andreas Zachariä with a forged Bible. 22, 1404 f. Emperor Maximilian used to say of Hus: You have wronged the pious man. 16, 2106 Luther said: Hus was a noble man, his death was well smelled, because soon after his death Emperor Sigismund had no more luck. 22, 1405. After Hus was killed, Emperor Sigismund had no more luck, and he died without descendants. 15, 1886 Hus, raised from the dead, torments his murderers, the pope and his own, more and more than when he was alive. 18, 1269. John Hus was the first to call the pope an antichrist, therefore the honor must be left to him. 5, 1128. John Hus did not reject the sacrifice of the Mass, as Luther did,
not the merits, not other services; he questioned the primacy of the pope etc. 5, 84. John Hus has had a hundred years and more of crying out as if he was the most wicked man because he attacked the three crowns; nevertheless, his song has remained. 5, 1126. John Hus confessed that there was a holy Christian church; where the pope was not pious and holy, he could not be a member, much less the head of the church etc. 5, 1234 f. Hus also taught that the pope was head of the churches, not by divine but by human right. 6, 927. Hus taught: If the pope were not holy, he would not be a member of the Christian church. This was the great heresy, therefore he had to be burned. When the ablah was so blasphemously preached in Bohemia, John Hus opposed it, and especially attacked the Clementine, diabolical bull, and punished the vices of the popes. 6, 927. The pious martyr John Hus was overpraised and condemned by the devil in the Concilio of Constance, because he punished the pope and his clergy for the sake of their evil life. 11, 815. John Hus had gone so far as to preach that the pope could do wrong, which at that time must have been worse heresy than if you had denied Christ. 16, 2105. John Hus only punished the pope's and his scribes' abuses and lives. 22, 861. John Hus and others punished the vice of simony very severely, but it was all in vain and in vain. 2, 105. At the Concil of Costnitz, the supreme cardinal said to John Hus: If you want to be taught, you must first recant all your doctrine. 16, 2087. Luther believed that Hus was a cursed heretic and, in order to defend the pope, would himself have set fire to this heretic in order to burn him. 9, 103. Luther has so far unconsciously taught and held all things of Johann Hus, also Johann Staupitz; yes, Paul and Augustine are right Hussites. 21a, 239. All those who hold the articles of Johann Hus to be condemned deny and condemn Christ himself. 15, 1419 f. Despite all corners, points and angles, and all papists and Romanists, that you overcome a leaf of Johann Hus' with writings! 15, 1423. Hus was a noble, highly enlightened man, whom not even twenty thousand corners could overcome, put in a heap. 15, 1422. Luther says: Hussen's disgrace shall be dearer to me than Aristotle's honor; I will gladly leave the liar and knave Aristotle to Emser. 18, 1269. Emser admits, not only against the Concil of Constance, but also against Eck, that some true articles
Hussites. From the Hussite correspondence in Bohemia with Luther at the time of the disputation in Leipzig. 15, 1370 ff. Because the Hussites, contrary to the institution of Christ, hold private or corner masses, and also speak the words secretly, their communion in the sacrament is to be avoided. 22, 591.
Hat. In our times, we take off our hats or bend our knees to show honor and due respect to others. 2, 1605.
Hütten. Excerpt from Ulrich von Hütten's letter to the Elector Frederick of Saxony concerning the papal bull. 15, 1459. Hütten writes to Luther that, trusting in divine assistance, he should not lose heart, but continue to fight vigorously for the cause of Christ. 15, 1845 ff. Ulrich von Hütten writes to Emperor Carl V. and asks him not to be so taken in by the papal side and to listen to the innocently accused Luther. 15, 1848: Hütten reproaches the clergy gathered in Worms for their enmity against the evangelical truth and their vicious life and exhorts them to reform. 15, 1858. Hütten writes to Luther: the pope has pursued him with daggers and poison, and has ordered the bishop of Mainz to send him captured and bound to Rome. 15, 2406. Luther wrote to Hütten that he did not want violence and bloodshed to be used to fight for the gospel. 15, 2506.
Hyperbaton. The figure of speech hyperbaton. 8, 1410. 1418.
Hyperbole. The figure of hyperbole is frequent in sacred scripture, as well as in secular writings. 14, 1413.
Hypocrita. Hypocrita is not only a hypocrite or flatterer who caresses one and speaks what one likes to hear, but who at the same time also deceives and does harm under the appearance of holiness. 22, 1101.
Hysterone proterone. Hysterone proterone, a
Ibach. A letter of requisition from Churmainz to the Council of Frankfurt to extradite Hartmann Ibach for preaching Luther's teachings. 15, 1691: Some of Kronberg's friends complain to the Frankfurt City Council about the proceedings against Hartmann Ibach, and demand that he be allowed to preach unhindered. 15, 1692 ff.
Ichneumon. How the little animal Ichneumon kills the whale. 12, 1520. The Ichneumon miraculously kills both the crocodile and the viper; it is an example of Christ, who, though weak, nevertheless defeats his enemies. 22, 343.
Ickelsamer. Luther instructs Menius to tell Ickelsamer that Luther has given him
Idiomata. Christ became One Person out of God and man, therefore the person of both natures has idiomata. 16, 2231. He who confesses the two natures in Christ, God and man, must also ascribe to them both idiomata of the person. 16, 2237. By becoming man, the immortal God becomes the one who must die, suffer and have all human idiomata. 16, 2230. Idiomata of the human nature, that is, qualities that are inherent in a human being by nature, as which he can do or suffer, even must. 16, 2228. being born, suffering, dying etc. are idiomata, qualities of human nature, tvelcher the divine nature also theilhaftig becomes in this person. 22, 286. The two natures in Christ, the divine and the human, share their idioms and attributes one with the other etc. 22, 286. Idioms and attributes of the divine nature in Christ are rightly shared with the human nature because it is united with the divine nature. 22, 288.
Idumea. The land of Edomaea or Idumaea has lost its name today and has been called Gabalena since the time of Jerome. 2, 1009.
Ignatius. Luther asks Agricola to take in the children of Ignatius, an apothecary whose wife had died, during the plague. 21a, 1017 f.
Ilten. If anyone had doubted the abominations of the papists or had rebelled against them, he would have had to be burned or otherwise condemned, as happened to Johann Ilten and Flecken. 19, 1962 - See Hilten.
Incubi. On Incubi and Succubi. 3, 1150. 1156.
Ingolstadt. Luther's writing against the blind and foolish condemnation of the seventeen articles, emanating from the wretched, shameful University of Ingolstadt. 21b, 3318 ff.
Islands. Many islands have been invented, even in our time, who are pagans, and no one has preached to them. 11, 950 f. Emperor Carl V calls himself "King of the islands Indiarum and Terrae firmae of the sea Oceani". 15, 2215. 2243. The imperial council Ulrich Ehingcr is said to have received a new island as a gift. 21a, 1473.
Interdict. Pope Clement VI grants King John of France and his wife permission to celebrate in places where the interdict has been imposed. 15, 109. If a priest or other consecrated person is slain, it is not only the priest who is slain.
the offender is banished, but also the city or village is unreasonably held under jnterdict, regardless of how maliciously the consecrated person has acted. 15, 2161.
Interim. The so-called Regensburg Interim, to which the Protestants' counter-articles are attached. 17, 581 ff. The Regensburg Book [the Regensburg Interim] is Duke George's and the Meissen Reformation, which can suffer that part as little as we can. 17, 683. Our people have responded well to the Regensburg Interim, especially M. Philip has paid well for the two devils, Satisfaction and Mass. 17, 683. Since the beginning of the Gospel, no more harmful writing has been set against us than the Regensburg Interim, and God has provided that the papists have not accepted it. 17, 687. Luther informs Elector Joachim of Brandenburg that he wants to secretly read the "Regensburg Interim" that was sent to him and to inform him of his concerns about it. 21b, 2558. Luther gives the Elector of Brandenburg his verdict on the Regensburg Interim: that its authors mean it very well, but the Pope, Cardinals etc. could not accept it. 21b, 2560 f. Luther expresses his disapproval of the Regensburg Interim used as a basis for the negotiations at the Imperial Diet. 21b, 2595. The papists have condemned the "Regensburg Interim" with great vehemence and almost suspect that it was written by us, although we hate it etc. 21b, 2626. The quite wretched book, the "Regensburg Interim," is finally trampled underfoot by our part and torn to pieces by the papists, although Bucer approved of it etc. 21b, 2626 f. "Master Grickel" [Joh. Agricola] has boasted out of hatred against us that no writing is more useful for establishing unity than the "Regensburg Interim". 21b, 2627.
Interimists. Interimists, adiaphorists, or majorists make do with D. M. Luther. 8, 846.
Iphigenia. A painter who painted the story of Iphigenia as she was sacrificed, covered the head of the father who was present, because one cannot paint the great sorrow. 1, 342.
Irenaeus. Pope Victor wanted to banish all Christians in the Orient because they did not keep Easter on the same day as the Roman Church; Irenaeus punished him.
16, 2063. Irenaeus chastised the Roman pope Victor for the foolishness of handing over the churches in the Orient to the devil because of the different time of Easter. 9, 538. Irenaeus, bishop of Lyons in France, who knew a disciple of St. John the Evangelist, Polycarpus, settled the dispute about Easter. 16, 2192. Irenaeus, the oldest teacher of one, says: If the body should not also be saved, why would it be fed with the body and blood of the Lord in the Sacrament? 20, 859. Irenaeus says: If the bread is called by God, it is no longer bad bread, but a sacrament. 20, 859. According to Irenaeus, there must be something heavenly in the sacrament, which lives eternally and gives eternal life. 20, 861. Irenaeus says that our bodies are no longer alive when they receive the sacrament, but have the hope of resurrection. 20, 861. Irenaeus says: How can they say that the flesh must decay and cannot come to life, when it is fed with the body and blood of the Lord? 20, 862. Irenaeus speaks of bodily food and food of the body, and yet the same food should be the body and blood of the Lord. 20, 862.
Irony. Irony or sarcasm is nothing other than antiphrasis, only that the latter lies in a single word, but the latter in the whole speech. 2, 1532.
Isaac. Isaac means: one who laughs. 3, 383. Isaac is also born bodily through the word. 3, 291. Isaac is born of flesh and blood, but not through flesh and blood. 3, 291. Isaac is God's child because God preached the gospel to him and gave him faith. 3, 293. Isaac was deprived of sight and light from the time he blessed Jacob in the seventy-seventh year of his age until his death in the eighty-first year. 2, 983.
Isidore. Isidore takes "Metropolis" as the measure of a city, and "acolyte" as a candle-bearer, with excellent ignorance. 18, 750. Isidore says: The ancestors had this habit that the king was also priest and pope, therefore the Roman popes were also called emperors. 18, 750.
Ishmael. Ishmael means a hearer of God. 3, 278. The name Ishmael means: God hears or God hears. 1, 996. In Ishmael the people of the law is indicated. 3, 277. Ishmael is a figure of the monks. 3, 280 f. Luther holds that Ishmael and many of his descendants became blessed. 1, 1002. Ishmael's descendants, who have almost taken over the whole Orient and Arabia, have the be-
1, 1114. Ishmael's descendants are now mixed up with the treacherous ones, and find themselves in terrible darkness and the blasphemy of Mahomet. 1, 1114. The descendants of Ishmael have taken the whole side or line towards the south, and the Saracens are still a great nation today. 1, 1409. Ishmael had only a temporal promise, and since he became proud and puffed up by it, he has been rejected justly. 1, 1396. Ishmael lived not far from his father Abraham, in the desert of Pharan, which borders on the tribe of Judah. 1, 1455. By using the same words for the death of Ishmael as for the death of Abraham, Moses testifies that Ishmael was a righteous and godly man. 2, 14. The descendants of Ishmael abandoned the right worship and only kept an outward appearance and hypocrisy. 2, 13. Ishmael buried his father Abraham with all reverence, which is an indication that he was not separated from the church of Isaac. 2, 12. Luther believes that Ishmael repented and was converted to the right church and became part of it. 2, 12 The descendants of Ishmael held the entire Orient until Gog and Magog, that is, the Turks, humiliated them. 1, 994. The fact that Ishmael has the flesh and blood of his holy father Abraham does not help him, because he has nothing more than the flesh and blood of Abraham and not also the word of God. 20, 1871. Ishmael is excluded by God's word, and by God's word Isaac is established. 3, 339.
Ishmaelites. The Ishmaelites called themselves children of God and do not want to be called Hagarenes today, but Saracenes. 2, 13.
Israel. Israel means a prince or warrior of God. 3, 510. The right Israel are, not those who are of Abraham's seed, but those who have the faith of Abraham. 3, 519. What God gave to the people of Israel was because of His eternal goodness, truth and promise. 3, 775. Difference of the spelling Israel and Israel. 4, 377. Israel (sic) is the same as a believer or one who easily believes. 4, 377. The name Israel means a conqueror of God, and this is a common name of all Christians, because we are not only conquerors of the devil, of sin, of death etc., but also of God. 2, 952. Israel is called a lord of God, and comprehends the great wonder in himself, that a man by divine grace becomes as it were mighty unto God. 7, 1437. Whoever wants to be a true Israel and overcome God, he must go around
Israelites. The true Israelites are those who are of the faith of Abraham. 7, 1756. A part of the Israelites are a false bunch, who boast that they are of the flower of Israel's origin and Abraham's children, but have fallen away from his promises. 7, 1755 f. God sees and calls us as Israelites when he hears and sustains us for the sake of faith in his promise. 2, 953. The true Israelites, as John and his like, have now ruled the church for 1500 years through their gospel, overcoming death, devil and sin, therefore it is reasonable to believe them. 3, 1964. The Israelites could be sure that they pleased God when they sacrificed in a place that had been determined by the word of God. 3, 1470. If the Israelites worshipped God in a place that they had chosen themselves, they could not be sure that they pleased God. 3, 1470. For the sake of the Israelites, God had blessed the whole kingdom of Egypt. 3, 680.
Italy. Whether Italy has war or peace, it cannot suffer it; at the time of peace they seek war, at the time of war they seek peace. 5, 1532. In some places in Italy, men are murdered by adulterers for the sake of their beautiful wives. 2, 156. When the gospel comes to Italy, they will think seriously about it,
Italians. The Italians surpass the Germans in pomp, speed or agility and refinement etc. 22, 872. The Italians, out of inherited pride and malice, call the Germans, Spaniards and other peoples coarse, incompetent people. 2, 1776. The Italians are only afraid of physical plagues and misfortune, therefore they fear St. Anthony and Sebastian more than Christ etc. 22, 1629. The Italians are given over to a wrong sense, for they do not respect marriage, which is natural and divine right, even forbidding it. 22, 1628. If the Italians want to be very wise and prudent, they call him who believes in Christ and hopes for eternal life, From allristisn. 2, 1995,