Kaden. Michael von Kaden reports to the Nuremberg City Council about the announced imperial arrest. 16,. 490.
Kahla. The parish priest of Kahla wanted to print an interpretation of John, in which he expressed an erroneous opinion about the elect. 10, 1711.
Kaiser, Leonhard. Leonhard Kaiser is innocently strangled. 16, 923. Report on
Kaisersberg. Des Johannes [Geiler] von Kaisersberg Erzählung von einer alten Hexe. 3, 1154.
Kalne. Kalne is highly praised in the prophets and was subsequently called Seleucia. 1, 672.
Kanitz, Elfe von. Luther invites Else von Kanitz to come to Wittenberg and start a girls' school. 21a, 1005 f.
Kanitz, Hans von. Luther asks the Elector Johann Friedrich for a scholarship for the sons of Hans von Kanitz to continue their studies. 21a, 1781 f.
Karg, M. M. Karg claimed that our flesh will not be resurrected, but a new flesh will be created. Thus one error begets another. 22, 1087. M. Georg Karg, seduced by an Anabaptist, denied that Christ received his body from Mary. 22, 1087. Luther reports to the Elector about Georg Karg, who was imprisoned at Wittenberg by order of the Elector. 21b, 2217 f.
Kings of cards. The Roman emperor and king, the pope, even the Turkish emperor are all card kings against our Lord and sovereign. 5, 196.
Kastenbauer. Luther recommends to Jonas for employment as a preacher in Halle the Ste-.
Merchanting. If it were not for the fact that the world is a guarantor, and that evangelical lending is in vogue, and that all cash or ready-made goods are traded, the most harmful defects and afflictions would already have disappeared. 10, 926. The foreign trade, which brings from Kalikut and India etc. The foreign trade, which brings goods from Kalikut and India that serve only for splendor and suck the money out of the country and its people, should not be allowed. 10, 915.
Merchants. The merchants could live at home in peace, but travel with danger of life, also with loss of goods over land and sea. 5, 1476. All kinds of finances (knaves) drive or must drive the merchants, who buy more on Borg than they are able. 10, 932. The English merchants who sell English cloth have a council that determines how much they should give their cloth etc. 10, 932. Several merchants also combine with each other to bring certain goods under their hands and sell them for a high price. 10, 931 f. Some merchants buy up a commodity or goods in a country or in a city completely, so that they alone have such a commodity completely in their power etc. 10, 928. Some merchants increase the goods, because they know that there is no longer any of the same good in the
The merchants have a common rule that they say, "I may give my goods as cheaply as I can. 10, 928. Merchants have a common rule that they say: I may give my goods as cheaply as I can. They consider this a right. 10, 915 f. It also happens that needed merchants approach such tyrants who have money and offer the goods; these then hold out until they get the goods cheap enough. Such people are called gurglers. 10, 931. How merchants counterfeit goods in various ways. 10, 934.
Merchant. It is fair and right that a merchant should gain so much from his goods that his costs are paid and his effort, work and danger are rewarded. 10, 917. In selling, the merchant should be much more careful not to harm his neighbor than to gain. 10, 917. The merchant who sells should not borrow nor accept guarantors, but let himself be paid in cash. 10, 926. Because of the merchant's avarice, the goods must be worth so much more, as much as the neighbor suffers greater hardship, so that the neighbor's hardship must be the valuation of the goods. 10, 916: Many a merchant sells another merchandise in sackcloth that he does not have himself. 10, 931. According to divine law, a merchant should not borrow goods more cheaply or give them for a limited time than for cash. 10, 928.
Kaufmann, Chriacus. Luther recommends his nephew Cyriacus Kaufmann to Justus Jonas in Augsburg. 21a, 1536.
Mass for sale. Even if the purchase mass would not be sold, the papists still teach and hold that it is a sacrifice and work, so that one does enough for sin etc. 16, 964 f. The Masses for sale make an offering of the Sacrament, and leave out the communicating. 16, 959.
Kaugsdorf. Luther writes to Andreas Kaugsdorf because of a dispute with a colleague. 21a, 938. Luther advises Andreas Kaugsdorf not to leave the service of the word because of repulsiveness. 21a, 874 f. Luther admonishes Andreas Kaugsdorf to be compatible with his fellow ministers. 21a, 1032. Luther asks Andreas Kaugsdorf to be helpful to his colleague, so that he can take up another parish as soon as possible. 21a, 1293. The Cardinal of Mainz has expelled Andreas Kaugsdorf from the preaching chair with great shame, a man whose peers the Cardinal hardly has in his country. 19, 559.
Kebsweiber. Kebsweiber in the Scriptures are not pimps, but conjugal wives. 3, 388. If someone has a concubine, and
Even if they cannot validly marry each other in public, they are still legally married before God if they have taken marriage vows to each other. 22, 1184. Concubine or concubine is the name given to one who has no wife or lives outside the marriage state, to whom he adheres. 1, 1750.
Kedar. Kedar is the stone-rich Arabia. 1, 659; 2, 17.
Kegel. Luther would be willing to accept [Andreas] Kegel as a boarder, but when Burse returns from Jena, the table is full. 21b, 2037 f.
Kemberg. Luther asks the Elector to grant a scholarship for Kemberg as well, which a local citizen's son can enjoy. 21b, 3048. The Elector indicates to Luther that, as soon as the income of the monasteries is settled, those of Kemberg should also receive their stipend. 21b, 3049.
know. To know God is as much as to know what he demands of us, what he does to us. 9, 1451. To know God's counsel and will is to know God truly. 7, 135. The Father, according to His mercy, imputes to us the righteousness of His Son; that is, to know the Father of Christ. 12, 1765.
Kern, Jodocus. Jodocus Kern. 15, 2628. Luther recommends Jodocus Kern, a newly married monk from Nuremberg, to Spalatin. 21a, 673.
Kern, Moritz. Luther recommends Moritz Kern to Bernhard Besserer for employment at a parish. 21b, 2325.
Ketura. Luther allows himself the opinion of the Jews that Ketura should be Hagar. 1, 1418 f. Luther's opinion is that Ketura was not Hagar. 1, 1744.
Kidron. Kidron means in German a black or dark brook. 8, 849.
Kilian. Kilian is the patron saint of the Franks. 3, 1175.
mightier and more powerful than the devil, death and hell. 5, 247.
Kirchmeß. It is certain that the Kirchmetz-Gepränge does not rhyme at all with Christo. 11, 2419.
lament. It is not possible for a man to complain about sin if he did not live in righteousness. 4, 1682 f.
Kling, Conrad. God lets the people of Erfurt still dispute with the preacher of darkness, Doctor Conrad Kling, zun Barfüssern, because they despise the gospel with his servants. 10, 1527.
Kling, Melchior. Luther asks the Elector to allow D. Melchior Kling to travel with the Margrave of Brandenburg to the Imperial Diet in Regensburg. 17, 561.
Monasteries. Not only Christ, but also God the Father does not approve of monasteries with their vows. 4, 1593. Monasteries and collegiate churches are not God's houses, because everything is arranged in such a way that there is no God's word in it. 3, 444. To serve God is to serve one's neighbor, as Christ did and the apostles, and not to hide in a monastery for eternity. 19, 1693. He who enters a monastery is an idolater, because he binds himself to a way that God has not commanded. 3, 492. This must be held very purely, that God is not in the monasteries, not in the places of pilgrimage, not even in heaven, but only in Christ JEsu. 4, 2003 The church of God is corrupted by the customs, orders and ceremonies of the monasteries and convents, which have been understood in a wrong sense. 4, 919. In the monasteries pride, hatred, idleness, lechery etc. were considered the least sins, but if someone went out of the cell without Schepler etc. that could not be forgiven. 6, 371 f. The holy fathers in the monasteries and the highly respectable gentlemen doctors on the high schools become almost executioners' slaves of the pious. 6, 770. See right into a monastery, there.
Monasticism. Monasticism and spirituality in our times is wrong, because they are bound to external things before God, since God freely releases them. 8, 1074.
Monastic clergy. The monastery clergy ascribe to themselves the status of perfection, to the common people that of imperfection. 19, 1520. It is blasphemy to call the orders of the monastic clergy holy. 19, 1486.
Monastic vows. The monastic vows are all of the devil. 3, 447. A story of how God helped out a respectable convent virgin, Florentina von Obern-Weimar, together with a letter against the convent vows. 19, 1674 ff. The basis of the monastic vows is godlessness, blasphemy and profanation of God. 19, 1518. Monastic vows are invented as nothing else than that they are in themselves an error that always deceives and seduces, which a Christian must also abandon. 19, 1519. Monastic vows do not go out of faith, if they are perpetual, necessary and not free vows, which one can both keep and refrain from. 19, 1531. Monastic vows are strictly against Moses, for they vow a perpetual vow and yet do not keep it according to the way of Moses. 19, 1690. The monastic vows are ungodly, pagan, Jewish, usurping God, lying, erroneous, devilish, hypocritical, apostate and contrary to the examples of the saints. 19, 1550. The monastic vows, which are made and kept without faith, are sin, and for that reason vain, damnable and must be revoked etc. 19, 1534. All those who have taken monastic vows should return to the common way of Christians with a good and safe conscience according to Christ. etc. 19, 1518. Just as it is dangerous to take a monastic vow, it is safest for those who have entered to return. 19, 1499. God does not look at monastic vows differently than if you had wished for something terribly evil under his name, which he does not hear according to his goodness etc. 19, 1497. Monastic vows should not only be torn up, but also severely punished, and the monasteries should be razed to the ground as the devil's mud puddles. 19, 1484. Everything that St. Paul did
teaches about the law and the works of the law; this also applies to monastic vows and monastics. 19, 1483. Luther seeks to convince Wem. Link of the nullity of monastic vows, and wants him to declare publicly that monks are free to leave the monastery. 21a, 371 f. It is not a dispute of words that the papists consider the monastic vows equal to baptism, or rather prefer them to it, while we, on the other hand, call this ecclesiastical robbery and anti-Christian. 19, 1471. Luther's judgment on the spiritual and monastic vows. 19, 1500 ff. Luther's answer to Duke John Frederick of Saxony on the articles drawn from the Holy Scriptures for the monastic vows. 19, 1684 ff.
Monastery estates. The Elector is obliged to take over the monastery estates where abuses have fallen and are not to be reestablished. 16, 1830: The preachers assembled in Schmalkalden ask the Lutheran princes that the church and monastery estates be used primarily for the provision of churches and schools. 16, 1969 Luther wants the confiscation of monastery property to be decided according to canon law. 21a. 615 f. Luther complains about the bad use of the monastery goods, so that it seems that the prince must be reminded by a public booklet that he administers the monasteries in a different way. 21a, 912. We theologians teach that the monastery estates should be used for the benefit of the churches and poor people; but who is entitled to this must be judged by the jurists. 21b, 3005.
Monastic life. The monastic clergy teach that the monastic life is a life according to the evangelical rules, better than the life according to God's commandment. 19, 14, 88. The monastic life is vile lies and blasphemous hypocrisy, by which they disgrace and destroy the Christian life and seduce the world with them. 19, 1729. The monastic clergy teach that the monastic life is a state of perfection, better than the common life of Christians. 19, 1488. Whoever vows to lead a monastic life thinks that he is leading a different life than another Christian man, and that he is also helping other people with his life. 22, 967. The noblest fruit of false worship is that the wicked fear it more than the godly fear it.
Monastics. The monastics teach that the orders are much better and holier than the common state of Christians; thus they separate the believers from Christ etc. 19, 1580. 19, 1580. The monastics erase the Christian name and put their own in its place, and want to be blessed in it etc. 19, 1578. 19, 1578. The monastics ascribe what actually belongs to faith to the law and their works. 19, 1538. The monastics serve only themselves with their shouting and murmuring in the churches, and promise themselves the crowns in heaven for their dead faith. 19, 1522. The monastics quarrel in court, take revenge, hate their adversaries, collect debts, do not give, do not lend and yet boast of the state of perfection etc. 19, 1522. The monastics not only do not sell their own and give it to the poor, but they gather the goods of all the world and have the greatest abundance before all people. 19, 1517. Since monastery people and red spirits should be united, namely before the people, and serve everyone through love, they make themselves free etc. 8, 1074.
Monastic orders. Under the emperors Henry III, IV and V, within twenty years four kinds of princely monastic orders arose, the Grandimontenses, Canonici regulares, Carthusians and Cistercians. 16, 2253.
Klügel. Master Klügel is the name given to such a person who persuades himself that he can do everything better than all those who teach him. 5, 1137.
Klügler. God does not let the wise men and masters about God and his word and work understand his ways, because his kingdom is a kingdom of faith in which he reigns wonderfully. 5, 950.
Klügling. In a short time, we have experienced many cases in which the wicked have taken it upon themselves to bring about unity in the Christian church; the Lord Christ is hostile to them. 12, 1258. Some of them pretend to give way and give in on both sides; but if they make the devil devout and one with Christ, they are the first. 5, 977.
Knipstrow. D. Conrad Wimpina had made counter-theses for Tetzel against Luther's theses. When they were debated in Frankfurt, the student Joh. Knipstrow overcame those who defended them. 15, 397.
Knod. Luther and Bugenhagen petition the Elector for the orphans of Paul Knod. 21b, 3184 f.
Koch. Luther asks the Elector for the citizen Michael Koch, who was expelled from Mühlhausen. 21a, 932. Luther asks for the citizen of Mühlhausen, Michael Koch, that he be allowed to settle in Chursachsen. 21a, 1252 f.
Kochab. The Jews raised the Kochab to their Messiah about thirty years after the destruction of Jerusalem, under the Emperor Trajan, and the Rabbi Akiba was Kochab's pro...
Kochabites. The pious children of Israel suffered persecution from the Kochabites for and for and had no worse enemies than their own blood friends, as they still have where they convert. 20, 2021.
Kofent. Kofent is the strongest drink in Luther's cellar, because even though many drink it, one ton of Kofent still outweighs three Fatz beers. 22, 1942.
Kohlhafe. Luther admonishes Hans Kohlhase, a citizen of Berlin, from revenge against himself. 21b, 1932 f. Kohlhase caught a certain rich miller and led him away. 17, 305 f. Kohlhase is cherished, which is an obvious disloyalty, in the Mark Brandenburg. 17, 306. Kohlhase devastated the village of Maretza, 1 mile from Wittenberg, murdered the escort and led away the cattle. 22, 1780. Kohlhase again plundered a village near Schleiben. 21b, 2304. Luther asks the Elector for advice and help for his subjects against the feud of Kohlhase. 21b, 2375. Kohlhase has been captured and fourteen of his comrades have been executed. 21b, 2439.
Kolbe. Luther asks the Elector for support for Johann Kolbe. 21b, 1949 f.
Koler. Luther writes to Franz Koler about Duke George of Saxony. 21a, 1751.
King. Secular kings. Moses commands the king to read the other law so that he may learn to fear God at all times, namely, he commands him to read the word of faith. 3, 1516. As a swineherd rules the swine and feeds them according to the five senses, so are the kings of the world shepherds, who rule not the conscience, but the bodies, just as
5, 123. Kings now interfere in the cause of the Gospel, forbid what God has commanded, as both forms of the sacrament, Christian freedom, marriage. 5, 831. Secular kings should wait for the regiment; for that they must stand in church, hear mass and be entirely spiritual. 5, 831. Kings and lords, who otherwise can suffer and practice all idolatry and lies, do not want to suffer the right doctrine. 5, 1042. We should consider all kings with all their power and wisdom as a lit straw, which the Creator of all things can extinguish with One breath. 5, 87. Kings puff themselves up because of their power and wealth, judges or teachers because of their wisdom, and in general they are all saints of works. 5, 164. The kings and lords never let themselves be persuaded that they are just a little spark; they think that they are just fires. 5, 87. In the 2nd Psalm, Christ addresses only the kings and judges, because they are most opposed to him and hardly believe that they are fools. 4, 1369. God wants to destroy the kings and princes and those who rage against Christ with them and persecute his Christians. 5, 1046. As the kings and lords rage, run and storm against Christ with fierce anger, so God will also let his anger run against them so that they perish. 5, 1044. That one honors a king or ruler and calls him gracious lord or bows the knee to him is not for his person, but for God's sake, in whose place he sits in majesty. 7, 510. Godless servants also like to run and force their way to godless kings and lords. 5, 839. It is the greatest plague of kings and princes that they must not only suffer but also make unfaithful, false, wicked boys the greatest lords. 5, 828. It is not enough that a king is not proud or tyrannical, but he must not allow his court servants to be proud etc. over the subjects. 5, 873. It is enough that the laws and the kings strive to hit the target, so that they do not even overshoot. 5, 392. The appearance of the kings of the world is outwardly glorious, but inwardly they are full of all misfortunes, sorrows and troubles. 5, 350. Kings should not throw away their kingdoms, but keep them, and yet worship the King Christ and hear him, and establish their laws according to his word. 5, 164. In former times the meals of kings were soups, porridge and meat; with these three they were satisfied; their clothing was like that of a citizen. 22, 1686. It is a comfort that we know God guides the hearts of the
Kings and princes who cannot do anything by their own power if God does not allow it. 6, 227. If we wanted to translate the gospel on the day of the three kings correctly, we would have to say: The natural proclaimers have come from Arabia. 11, 299.
Kingdoms. The kingdoms are established and destroyed for the sake of the godly. 6, 546. No kingdom can stand longer than God wills; no regiment, no household, no wealth or welfare can last longer than he wills. 3, 1856. If God pushes a kingdom to the ground, no defense and stopping helps. 3, 678. The kingdoms do not exist through power or wealth, but through skillful and capable persons, who are given by God as special gifts. 6, 251. The kingdom of Christ is his Christians; this kingdom is painted on his shoulder by Isaiah, because he took us and our sins upon himself and carried them on the trunk of the cross. 11, 1996. Christ's kingdom is therefore called a dominion on his shoulder, indicating that it is a kingdom in faith. 11, 1997.
Kopmann. Luther admonishes the council of Brunswick to maintain unity in the doctrine of the Sacrament, which a preacher named Kopmann was trying to disrupt. 21a, 1678 f.
Koppe. Luther invites Leonhard Koppe to his wedding. 21a, 760. Luther asks Leonhard Koppe to bring a barrel of the best Torgau beer to his wedding feast. 21a, 761 f. Leonhard Koppe has led twelve poor souls, convent virgins at Nimptschen, out of the prison of human tyranny. 19, 1667.
Korah. Korah also wanted to be counted as something before God through his work, and thus sinned against grace. This was not to be suffered. Otherwise all sins are to be suffered where they defy grace etc. 14, 853.
Korn, Gallus. Gallus Korn at Nuremberg. Luthern liked his treatise on defense. 15, 2570.
Körner. Luther pleads with Friedrich Myconius on behalf of Valten Körner, who had complained to Luther about violence. 21b, 1909.
Kornitz. Luther consoles Burian von Kornitz in his gloom, and speaks out about the faithlessness and deceitfulness of Gallus Czahera. 21a, 654 f.
Kos. Christ killed the blasphemous zealot, Johann Kos of Leipzig, in the pulpit and in the midst of his blasphemy. 21b, 1797. 1800.
Kraft, Adam. Luther exhorts Adam Kraft to faithfully administer the preaching position he has taken up in Fulda. 21a, 441 f.
Kraft, Johann. Luther recommends M. Johann Kraft to the captain and council of the city of Breslau for further support. 21b, 2599.
Kram, Assa von. Assa von Kram's speech that usurers have no conscience and fear neither God's judgment nor hell. 5, 850. Assa von Kram and his wife and child died miserably at Chur in Switzerland. 17, 2236.
Kraus, Joh. Luther expresses his indignation that the abbot of Walkenried and the mayor of Nordhausen send the blind Joh. Kraus with letters to the beggars, while they splurge from the monastery goods. 21b, 2773.
Krause, D. Joh. Report on the suicide of D. Johann Krause zu Halle. 17, 2229 f. Doctor Krause of Halle despaired after denying Christ and killed himself. 9, 262. D. Krause of Halle fell under the accusation that he was lost because he had sinned against his conscience, that Christ stood against him and accused him etc. 22, 715. Doctor Krause, bewitched by the devil, declared this to be certain truth against Scripture: Christ accuses him before the Father, does not stand for him, but against him etc. 9, 263. Doctor Krause spoke: God does not want mine. 4, 1400. The speech: one must obey the authorities, drove the poor D. Krause at Halle to suicide. 14, 315. Luther meant that the miserable example of Doctor Krause or the preacher at Leipzig accident should have reminded the papists; but there are no hearts in their bodies. 10, 1951.
Krautheim. Luther asks the council of Torgau for a scholarship for Erasmus Krautheim, a student of theology. 21a, 1722.
Krautwald. Luther gives his verdict on Valentin Krautwald's writing about the Lord's Supper, and admonishes him to refrain from his opinion. 21a, 850 f.
Kremlein. Wolf Kremlein showed Luthern the Supplication of the Leipzigers to Duke Georgen. 10, 1932.
Men of war. Christ does not take away the status and office of the men of war; not that he likes everything that the men of war do, but that he lets the status and office remain. 13, 1616. If an emperor would have such men of war, who would be constant in faith and hope of divine help, he would overcome the whole world with a small number of men. 2, 1376. St. Moritz, Achatius, Gereon and many others are written to have been warriors under the emperor Julian. 10, 389 f. Germany gives the best and most loyal warriors, who are content with their pay, and protect the people. 22, 1441 Antonius de Leva, a native of Spain, admonished the emperor to see that he did not lose the favor and good will of the German men of war etc. 22, 1441. The men of war have many superstitions in dispute, since one commands himself to St. George, the other to St. Christoffel, one to this, the other to the saint. 10, 529. Idolatrous men of war invoke St. Barbara not to let them die without sacrament, or fast St. Marco to help them. 3, 1726. Description of the shameful behavior of the men of war in Luther's time. 7, 1474 f. The paper "Ob Kriegsleute auch in seligem Stande sein können" is in print. 21a, 888.
Man of war. The Lansquenets therefore believe that Luther taught them that a man of war can wage war with a good conscience. 22, 1479. No right man of war starts a war easily and without cause, does not gladly deliver a battle nor besiege a city. 22, 1452 f. Luther deals with whether the Christian faith, by which we are counted pious before God, can also suffer next to it that I am a man of war, waging war, choking and stabbing etc. 10, 491. 10, 491. A man of war should be fearful and humble before God, and command the same. 10, 519. A good, pious, excellent man of war's will and opinion is that he would rather preserve one citizen or man who is a friend than kill a thousand enemies. 22, 1452.
Manger. This is the highest inequity, that the highest child has to go to the manger, and its
The mother should not have so much space that she can sit down and lay down her child. 12, 1653. When the infant Jesus in the manger is healthy, seen and well conceived, then it will find itself fine that the same Son of Mary is also the Son of God. 13, 1571.
Kronberg. Hartmuth von Kronberg writes to the mendicant orders. 15, 1643. Hartmuth von Kronberz writes to Pope Leo X. 15, 1646. Hartmuth von Kronberg asks Pope Leo X to surrender his temporal rule, diabolical power and wealth to Emperor Carl. 15, 1650. Hartmuth von Kronberg exhorts the inhabitants of Kronberg that they should call upon God, that he may guide them on the way and preserve them, that they may become children of God and co-heirs of God's kingdom. 15, 1652 ff. Hartmuth's letter from Kronberg to Jakob Kobel, town clerk at Oppenheim. 15, 1660. A missive, comforting to all those who suffer persecution because of the Word of God, from D. Mart. Luther to Hartmuth von Kronberg. 15, 1662. Luther thanks God for the favor and gift given to Hartmuth von Kronberg in the knowledge of Christian truth, as well as the desire and active love for it. 15, 1663 Hartmuth von Kronberg has received a thirst for brotherly blessedness, and must now also await blasphemy, disgrace and persecution for it. 15, 1665. A passage in Luther's missive to Hartmuth of Kronberg, which Duke George of Saxony referred to himself. 15, 1666 Hartmuth of Kronberg's answer to Luther's missive. 15, 1672 Hartmuth of Kronberg's appointment. 15, 1678 Hartmuth of Kronberg's warning to the inhabitants of the city of Frankfurt against the false prophets and wolves, which he had publicly posted there. 15, 1681: Hartmuths von Kronberg's letter to D. Peter Meyer, pastor in Frankfurt, in which he sharply rebukes him for oppressing Luther's teachings and exalting the papal regiment. 15, 1683 D. Peter Meyer's answer to Hartmuth von Kronberg: he had preached the gospel in Frankfurt for thirteen years; if he had done too much or too little, he might be called before his judge. 15, 1685. Hartmuth von Kronberg's second, more severe letter to D. Peter Meyer in Frankfurt. 15, 1685. Hartmuth von Kronberg has told the emperor that he will not serve him who hoards the godless people with 200 gold florins. 15, 2515. Hartmuth von Kronberg has been in Wittenberg, and Luther has spoken with him about the matter of his sister; Luther hopes that the woman has been well advised. 21b, 1992 f. Luther recommends to Menius
the sister of Hartmuth von Kronberg, who, kidnapped by a Jew, gave birth to a child in Wittenberg. 21b, 1987 f. The Jew who had kidnapped the sister of Hartmuth von Kronberg is killed by the relatives on the journey. 21b, 2001.
Küne. Luther asks the princes of Anhalt for Christoph Küne von Burau, that they would give him justice themselves, and not throw him under the legal drudgery and blackmail. 21b, 2668 f.
Kunheim. Luther recommends Christoph Albrecht von Kunheim to Duke Albrecht of Prussia. 21b, 3084 f.
Kurzweil. Luthern likes these two exercises and entertainments best of all, namely the musica and the knights' game with fencing, wrestling etc. 22, 1561.
kiss. In the Jewish country it was the common custom for one to kiss the other, as is still the way in the Netherlands and elsewhere. 13, 2762. 13, 2762. In Belgium and other countries, it is still customary today that when people come together and greet each other, they also kiss each other. 2, 478. "Kiss the Son," that is, honor Christ, who is God, with the highest reverence. 4, 296.
Laban. Laban means in German: weiß, gleißend. 3, 386. Laban should have been called Nabal more cheaply, that one would have reversed the word. 2, 482. 581. Laban is described throughout history as being miserly and selfish; thus rhymes with
Laughter. The laughter of him who dwells in heaven is invisible; therefore it must be believed. 5, 101. A bitter laughter, which is called risus Sardonius in the Latin proverb, is more bitter than all weeping can be. 2, 165.
Lactantius. The highly famous teacher Lactantius Firmianus Testimony of the Last Day. 11, 56 f.
Lame, one. Luther saw that a lame man begat lame children. They want to marry and make the country full of beggars. 22, 1936.
Lambert. Franz Lambert asks for an allowance through Luther, since his listeners do not pay him anything. 15, 2637.
Lamech was an enemy of the church, a tyrant, like Julius II or Clement VII. 1, 393. Lamech is an example of the world, on which Moses wanted to paint and show what kind of heart the world has and what its will and wisdom is. 1, 393. 1, 393. The scripture does not say whom Lamech slew, but only that he had committed a death stroke and that he, like Cain, still wanted to defend it. 1, 394. Lamech's words are not God's words, but words of hope, which depict Satan's kingdom and the hypocritical church, which still boasts of its sins. 1, 394. Lamech introduced the example of having more wives together; this is an introduction to the first rule. 10, 750.
Lamb. God made Christ the Lamb to bear the sin of the whole world. 7, 1717. Since we all went astray, God placed all our sin on the back of His lamb, which He ordained to bear the sin of the whole world. 7, 1718 f. Whoever believes that the sins of the whole world are laid on the lamb must be the pope and the Turk the Antichrist. 7, 1719. The law puts sin on me; but God takes it from me and puts it on His lamb. 7, 1721. All that is called sin, the world and the sin of the world, from the beginning of the world to the end, is on the Lamb of God alone. 7, 1725. That sins should remain on you, that should be good according to the law and right, but by grace they are cast on Christ, the Lamb. 7, 1726. St. John has been painted with the little lamb, pointing with his fingers to the lamb; and I have liked to see such paintings. 7, 1726. St. Peter interprets the figure of the paschal lamb and says: "The lamb is Christ, and as that should be immaculate, so is this also immaculate and innocent, whose blood is shed for our sin. 9, 996. That St. John calls Christ not only a lamb, but God's lamb, is to indicate that God Himself has ordained such a sacrifice and is pleased with it. 13, 335. Every Christian asks from the bottom of his heart that he may firmly hold and believe that Christ, God's Lamb, has not only borne the sins of some people, but also his own sin etc. 9, 1816.
Little Lamb. Apart from the lamb of God there is no sin-bearer, God does not want to know about any. 7, 1720. In Egypt, the choking angel did no harm to the Jews, for their doors were marked and insured with the blood of the little lamb. 13, 486. St. John says: It is only the little lamb that bears the sin of the whole world, otherwise it will remain put on; to him I will also take my refuge. 7, 1723. In short, I must say that the little lamb of God has borne the sin of the world, and I am earnestly commanded to believe and confess it, even to die on it. 7, 1724. God has taken the sin from you and put it on the little lamb, so that you may be blessed not for your own sake but for his. 7, 1726.
Land. God gives every country its time to grow and rise. 3, 677. When a country becomes so wicked that evil takes over, it is a sure sign that it must break or become different. 3, 135. God gives the best and fattest countries to the very worst people. 1, 854.
Landauer. Luther recommends a young man, Andreas Landauer, to Joh. Lang. 21a, 686.
Landmann. Wittwe Landmann. 15, 2493.
Landsknecht. A lansquenet takes four guilders a month and sits down against spear and rifles to certain death. 12, 719. The lansquenets who run astray in the country and seek war, when they would like to work well and do crafts, are not well with God. 10, 528.
Lang, Joh. Luther recommends several studying brothers to Joh. Lang, and asks him to obtain the dignity of a licentiate. 21a, 71.
Lang, Matthias. The Cardinal of Salzburg, Matthias Lang, said to Melanchthon: "We know that your teaching is right, but no one has ever been able to gain anything from the priests. 22, 970. Luther said of Matthias Lang, Cardinal of Salzburg: He prefers the cardinal's and bishop's little hat to divine truth. He fears that he would like to lose it. 22, 971. The bishop of Salzburg, Matthias Lang, presents himself friendly and meek, but does what he desires, can be fine and judge the people etc. 22, 972 f.
Langaeus. Spalatin's Protocoll on the Conversation of the French Envoy Langaeus with Brück, Melanchthon, the Landgraves and Jakob Sturm. 17, 292 ff.
Langenmantel. Luther reports his happy return to Joh. Langenmantel in Augsburg and says thanks for the love shown to him etc. 21a, 118 ff. Luther sends a copy of his "Works on the Psalms" for Langenmantel. 15, 2477.
Langer. Luther recommends Johann Langer, who has been expelled from Naumburg, to the Elector as a preacher in Coburg. 21a, 1374.
Patience is when one suffers evil and injustice, but forbearance is when one still waits and does not intend to punish, nor does one want to avenge oneself at this time, nor does one wish someone evil for vengeance. 12, 387. The devil cannot overcome the challenged by force; he overcomes them by endurance and long perseverance; therefore, longsuffering is necessary. 9, 713.
Long-suffering. Long-suffering desires that evil remain unscented and the sinner be corrected. 12, 387.
Latin. The common priests and preachers must know Latin, and may not do without it, as little as the scholars can do without Greek and Hebrew. 10, 435.
Lateranconcilium. The Romans themselves and almost the whole world mock the new Lateranconcilium. 19, 476.
Latomus. In the whole book of Latomus, nothing has been done right, except that the murderers of Louvain and the antichristic bull are given a worthy advocate. 18, 1180. Luther accuses Latomus and his comrades as murderers, robbers of God, murderers and violators of Christian divinity. 18, 1153. Latomus twists Luther's sayings as well as those of all the fathers, since, where they speak simply of sin, he draws them to the conclusion that they are said against sin in grace. 18, 1197. If it can be proved from the words of Paul that the word sin is not sin in the true and proper sense, Luther falls; if it cannot be proved, Latomus falls. 18, 1148. Latomus must produce such a passage of Scripture that to resist the law of God is not sin, but a punishment or weakness. 18, 1195. The whole book of Latomus moves in the faulty way of disputing, which is called petitio principii. 18, 1079. Latomus does away with his "one can say so," and brings instead the common "one must say so. 18, 1111. In order to honor the Löwen nonsense, Latomus does not want to absolve Luther of the suspicion that he taught heresy under the pretext of the disputation. 18, 1069. Latomus arrogates to himself the liberty of dealing arbitrarily with sacred Scripture, even when he speaks in earnest and argues for the faith against the most shameful heretic. 18, 1090. The general sayings that Latomus contributes, he himself forces on the synecdoche, which they do not have in the least. 18, 1094. What Latomus claims about penance and indulgences is of no value, since he proves everything from human writings. 18, 1198. Luther's writing against Latomus is sent to the press. 15, 2540. Luther's refutation of the
Laub. Luther asks the Elector for Ambrosius Laub [Laube] at Halle for the fief that was settled at Gera. 21b, 2205 f. Luther, Jonas and Melanchthon ask the Elector for a scholarship for the son of Ambrosius Laub. 21b, 2206 f.
Lautensack. Luther advised Paul Laütensack against printing his booklet because he would not get his money's worth. 21b, 3482.
Lauterbach. Luther writes to Augustin Himmel about the appointment of Anton Lauterbach as deacon in Leisnig. 21b, 1877 Luther cannot do anything about Lauterbach's discord with his pastor, because Leisnig is not in Luther's visitation circle. 21b, 1950 Luther asks the council of Leisnig to dismiss Anton Lauterbach from his preaching ministry, because it is impossible for him to come to an agreement with the pastor.
Lavender water. Lavender water is a very good thing, and black cumin soaked in good wine for two nights is a good remedy for vertigo. 22, 1902.
Lazarus. Lazarus is in Hebrew: Eleazar, and means as much as: God helps, and this name indicates that he put all his trust in God, not in men. 13, 700 f. Lazarus kept the promise given to Abraham that in his seed all generations of the world would be blessed. 13, 701. Lazarus is a poor, miserable man, but because he holds fast to the promise of Christ and surrenders into a willing obedience to God, he is abundantly refreshed. 13, 701. With Lazarus it is a matter of a short time, then sickness and all plagues must cease, and instead of temporal suffering there must be eternal joy and comfort. 13:700 No Christian should think that when he is in trouble he is abandoned by God or that God is hostile to him. This is shown by the example of Lazarus. 13, 698. The Christians must consider that they are waiting for God.
Lea. Leah means: tired, miserable, sorrowful: 3, 495.
live. God has willed people to live so long in the very best part of the world. 1,'415. We are to live in such a way that we are always ready for death. 3, 168. Almost all live in such a way that they consider the one moment they live to be an immeasurable time; for this, prayer is most necessary. 5, 787. We live in this whole life to the end that we are baptized, that we believe, that we are sanctified and blessed. 2, 950. A Christian should live in such a way that he preserves God's and Christ's honor, so that God's name is not profaned and he does not have to bear the guilt of doing evil. 12, 891. We teach people to live rightly, and yet both our teaching and life are directed toward waiting for the last day and eternal life. 14, 1419. If you want to boast of grace and the Spirit, you must also be guilty of not living according to the flesh, but according to the Spirit etc. 12, 786 f.
Life. In German, we use the word "Leben" in a different sense when we speak of natural life and the works of life. 4, 566. Life is the change or that which is set in motion by the soul in the body. 4, 566. The springtime of the world was before the flood. In the time of David, seventy or eighty years are called the life of a man, 22, 1722. The life of man has lost at least thirty years in the last three thousand years. 1, 803. to have long life means to have all that belongs to long life, as, health, wife, child, food, peace, good regiment etc. 10, 55. To make or recreate a creature, or to give it life, is something that no one can do except the Creator. 7, 2276 f. In the first world, holiness and righteousness, moderation, good fruits, healthy and pure air served and helped to live long etc. 1, 415. People should be unequal by heart, because in the external, worldly life the inequality should and must remain, just as the classes are unequal. 13, 1648. People are caught by a hard life and unusual behavior much easier than by the right doctrine and the word. 5, 542. The life does not give so much trouble as the doctrine, because the life harms the one who leads it the most. 12, 1323.
lich life does not corrupt Christianity, but practices it; but infirm doctrine and false faith corrupts everything. 12, 384. One does not have to despair if one has not led a good life, but also does not have to hope because one has led a good life. 4, 452. God makes this world full of unrest so that we may long for another life. 22, 1324. The saving grace of God has appeared for this reason, that you should hope and wait for another life, for which you were baptized, and of which the gospel teaches. 9, 947. This is our defiance, that we believe in Jesus Christ, through whom we certainly have to wait for another life, and that he will deliver us from all misfortune. 9, 854. Adam had two kinds of life, a bodily and an immortal one, but not yet revealed, but in hope. 1, 69. Adam in the state of innocence would have lived on earth in full pleasure and sweetness, but afterwards he would have been transferred to the spiritual life without all pain and burden. 1, 105. From the first Adam we have the natural life; father and mother cannot give more; but the other Adam shall have and give a different life. 8, 1247. The bodily life is only a life if it is lived in Christ and the spirit of faith. 8, 1456. For the things concerning temporal life, there is no need of Christ, baptism, or the gospel, for all these things are conceived in human reason. 9, 937. The whole life must be based on faith and God's words if it is to please God. 3, 169. To lead a "godly life" does not mean to run into a desert or to hide in a corner, but to stand out according to one's calling against the wickedness of Satan and the world. 1, 419. To lead a godly life is to lead God's cause publicly; to be just and pious, on the other hand, is a private virtue. 1, 500. You should arrange your life in such a way that you not only do not offend anyone, but also do, suffer and pray everything that you can do without violating God's commandment, so that you please people. 12, 1099. We have no greater joy on earth than contemplating the beautiful life to come, when we will be with God, His Son, the Archfathers, Prophets and Apostles etc. 9, 1760. Our life in heaven will be: Knowing God, delighting in God's wisdom and beholding God Himself before our eyes. 1, 587. The main pieces of the Christian life are faith, hope, love and the cross. 3, 222. The Christian life consists of increasing trust in God and decreasing trust in ourselves, so that we are no longer afraid of death nor of the devil. 6, 336.
The Christian life consists in the constant handling of the Word, love for one's neighbor and the killing of the flesh. 6, 1299. These are the two parts of the Christian life, namely to despair of oneself or to deny oneself, then to take up one's cross. 7, 302. The Christian life should be a war, and those who have the word should go beforehand at the head of the army, with the sword in their fist and dragging the heap behind them. 9, 915. A righteous Christian life is not done in such a way that one should not feel sin, but that one should feel it well, but only not consent to it. 9, 1032. A Christian life is to love God, not to storm, eat flesh, or draw a picture, become a monk or nun etc. 11, 1034. A Christian life must link the two, faith and love, and never separate them. But the presumptuous want to believe alone and not love etc. 11, 1584. 11, 1584. To those who believe and have divine promise, this life is only a pilgrimage in the hope of a future and better life. 2, 1802. The exhortation to Christian life and works is also necessary, in many ways, for those who have become Christians. 12, 784 f. A Christian life is that we accept the invisible Christ, and believe that he is our only Lord and Savior, who has redeemed us from sins, death, the devil and hell. 13, 1613. We have temporal life through God, the Almighty Creator of heaven and earth, but eternal, imperishable life through the passion and resurrection of our Lord Jesus Christ. 13, 2411. As long as you have life in the flesh, you still have the greatest treasure, which far outweighs all gold and silver, and all the misfortune you may suffer. 12, 584. This life on earth is not our home and right life, on which we should set our date, but have a desire for the right fatherland in heaven. 9, 934. In that life we will be eternally healthy and fresh, and without all sin and evil desire. 8, 1315 f. All the elect and saints of God will be in the greatest glory in that life. 9, 948. The life to come is depicted to us in Scripture in such a way that we will neither eat nor drink, nor do any other bodily works in it. 1, 80. In that life we will have a beautiful, transfigured, holy body, like the sun. There will be no limping or crippled person in heaven. 7, 899. Of the power and ability of believers in that life. 8, 1241. In that life there shall be many differences of clarity or glory, and yet all in one heavenly being, as one body and members in one body.
Through baptism and faith I have my knowledge of that life, through God's word a report for this present life, how I should conduct myself in it. 9, 955. Because we live here in this world, that future life is covered and hidden and must be recognized and grasped with the eyes of faith alone. 9, 941. Christ in his kingdom teaches us through the gospel about the high things that belong to that life, which human reason cannot comprehend nor grasp. 9, 937. The text 2 Petr. 3, 13. sounds like this, that in that life one will dwell on earth, so that all of heaven and earth will be a new paradise in which God dwells. 9, 1395. In that life, good works cease; there one should pay attention to the sermon that says that the Lord has come. 13, 1416. A Christian should think like this: This life is fleeting, and must be a journey or a wandering, until we come to the right fatherland. 12, 570. The apostle makes this life on earth a death, but directed to the fact that from now on another resurrection and new life will be found in us. 12, 758. We must have the doctrine of the first and greatest commandment for this life, but the knowledge of who Christ is we must have for eternal life. 13, 2411 f. This life is not a piety but a becoming pious, not a health but a becoming healthy etc. 15, 1494. God will not give eternal life to those who have a disgust for it, yes, despise it against this life, but only to those who seek it and ask for it. 4, 533. We are brought out of the natural life into eternal life only through death, the cross and innumerable dangers, fears and hardships. 1, 105 f. It would not be necessary for God to speak to us through his word if we did not belong to a future and eternal life. 1, 98. The testimonies of eternal life and resurrection have always been revealed and taught in Scripture. 1, 1764. He who believes in the Son and worships Him has eternal life. 7, 2117. It is not for any creature or angel to give eternal life, but only for the Son of God, who has in his power and hands what the Father himself has. 7, 2116. As soon as I am baptized, eternal life is promised and given to me in baptism, and all that remains is for eternal life to be revealed. 7, 2189. All the angels in heaven together would not be able to give and preserve this transient life for one hour, much less give and bestow eternal life. 7, 2186. We Christians already have eternal life here, because we have the Lord in our hearts.
Life span. About the life span of men and the causes of its shortening. 5, 779. Before the Flood, the average life span was four to five hundred years; the fathers came to eight hundred and nine-
Liver. The stomach lets the food, after it has been digested, go into the liver, where it becomes blood, after which all the limbs are strengthened and refreshed. 1, 104.
Legates. The pope's legates brought to the countries butterbills, seals, indulgences, liberty, graces and such a fair that almost sucked the countries dry. 16, 2058.
Legends. The legends or histories of the saints, with which we have dealt in the papacy, are not described according to the rule and manner of the holy scriptures etc. 1, 979 f. Luther is extremely hostile to the book that is in the papacy, in which the legends of the saints are included, because it is full of fables, and does not remember the faith. 1, 1315. Few legends are pure; the legends of martyrs are least suspect than those who have testified to their faith with their blood. 22, 1345. The legends of the saints and the whole life should be divided into these two parts, namely into God's word and into our works; the latter is God's alone, but the latter is ours. 2, 415: In the legends, the works are highly exalted; above them, faith falls to the ground. 3, 350. In the legends of the saints, these are the most important things, that one pays attention to the promise and their faith, then to the cross they carried. 2, 1097. The devil has destroyed most of the histories or, as they are called, legends of the saints, and falsified the rest with foolish fables and godless lies. 14, 402. Next to the Holy Scriptures, there is no more useful book for Christianity than the legends of the dear saints, especially those that are pure and righteous. 14, 344. Many of the saints' legends are lies, such as St. George, Christophe, Anna, Barbara, Margaret, Catharine, Ursula etc. 11, I,XII. The legends of the saints are the most shameful lies, that it is a miracle; and is a hard work to corrigiren the same. 22, 1348. Luther wishes that he would have time and a while to purify the legends and examples, because they are full of lies and deceitfulness. 19, 1138.
Lehnin. The bishop of Brandenburg sends the abbot of Lehnin to Luther and asks him to postpone the publication of his "Explanations" on indulgences. 15, 2375.
Magisterium. The teaching office in the church requires such courage that it despises all dangers. 5, 582. Those who are in the teaching office should expect no other reward than to be killed by the world and trampled underfoot by their own. 5, 370: Those who have the teaching office in the church generally reap only hatred for their toil and work, and are not only proudly despised, but also starve. 5, 74: The angrier and more desperate the world is, the more courageously those who have the teaching office must devote themselves to the preaching of the gospel. 6, 1617. It is not to be wondered at that weak people prefer to resign from the magisterium rather than to have so many wise people, so many saints etc. Against themselves. 5, 369. Let the world be as ungrateful as it likes, yet one must not resign from the magisterium, but persevere and command God the success of the word. 5, 370. The secure people of our time take to the teaching office as to a craft, giving no honor to God; hence their office also comes off so bare. 9, 1641.
Leib. In German, Leib is not called a dead person, but a living one who has body and soul. 7, 1658. Our bodies are temples of God and dwelling places of the Holy Spirit; they are made so by
lend. Lending is when I give someone my money, goods or equipment, so that he needs it as long as he needs it or as long as I can and want to, and he gives it back to me in due time. 10, 861 f. Lending is, by its nature, nothing else than putting something out for another for free, with the condition that the same thing, and no more, be taken back after a while. 10, 839. Lending is not to take over, and is to be done to the needy for service or benefit. 10, 871. We should not lend and give in such a way that we throw it to the wind and do not see to whom we give it, but should open our eyes beforehand to see who he is etc. 7, 477.
Leimbach. Luther advocates Leimbach to the Elector. 21a, 503 f. Luther sends Spalatin Leimbach's "Ar-
Leimbach, Conrad. Luther asks Duke Joh. Friedrich for further support for the student Conrad Leimbach. 21a, 1291.
Leipzig. It is a common rule in Leipzig that for every ten guilders they demand four. 2, 1820. Leipzig has fallen into the abyss of hell with usury and avarice. 7, 1198. Leipzig is drowned in such avarice that they take 45 florins per year from 100 florins under the pretense of piety. etc. 22, 212. The exceedingly avaricious, hopeful and beyond all Sodom depraved Leipzig is the head of the most depraved of all people. 21b, 3173. Eck's report to Jakob Hoogstraten on the disputation at Leipzig. 15, 1224. Eck's letter to Georg Hauen and Franz Burckardt, both professors of law at Ingolstadt, about the disputation at Leipzig. 15, 1227 ff. Duke Henry of Saxony's order to the theological faculty at Leipzig to answer two questions. 17, 316.
Leisnig. Luther informs the council of Leisnig that he likes the order and appointment of their common caste. 21a, 478. Luther again asks the Elector to confirm the Leisnig caste order, and asks repeatedly for Bastian von Kötteritz. 21a, 538 f. Luther and Jonas ask the council of Leisnig to establish a good understanding between the pastor and the preacher Anton Lauterbach, and not to let the latter come from them. 21b, 1897 f.
Lemberg. Luther warns Paul Lemberg in Liegnitz against the doctrine of the Sacramentirans, to which he was inclined. 21a, 1160 f.
Lemnius. Lemnius is instigated by the Bishop of Mainz to attack the D. Brück, because it is likely that his courtiers and lawyers are the most spiteful enemies of Brück. 22, 1524.
Loins. After the body, the scripture is called the loins, since natural birth comes from the father. 9, 984.
Pope Leo X had summoned a German named Corfontius to Rome under safe escort, but when he wanted to go to the pope, he fell from the bridge into the Tiber. 22, 921. Pope Leo X had the heads cut off of two Augustinian monks who had preached something against the pope. 22, 921. Narrative of Pope Leo, how he had behaved, since two philosophers before him had disputed the immortality of the soul. 1, 1243. Pope Leo X has been seduced by the advice and examples of his peers, so that he is among
Levi. Levi means to be a companion or guardian. 3, 464. The whole tribe of Levi had nothing of its own, and in the tribe of Simeon there were only poor scribes and schoolmasters. 2, 1110.
Leviathan. Since God preserves such wonderful monsters as the Leviathan, we can all the more easily believe that he can also preserve us. 1, 62 f.
Levites. The Levites were a whole tribe, many thousands, of the priestly lineage; to them must be given the first birth of all men and cattle, and all the first fruits. 12, 1221. The twelve tribes had to feed the thirteenth, the Levite tribe, for which all first births were ordained by God to supply His parish churches and schools. 12, 1221 f. What was born first, they had to bring to the temple in the flesh to the Levites; but the children they had to redeem with money to receive the priests etc. 12, 1222.
Levitical skirts. Levitical robes are the special garments that the pope ordered the priests in the church to wear, which are made approximately as the Jews' priests and Levites wore them. 13, 1025.
Liborius. Luther recommends Liborius, the pastor in Orlamünde, to the vice chancellor Burkhardt, that he take him into protection against his predecessor Glatz. 21b, 2228 f.
Light. The first light was not so brilliant and bright as it has become afterwards, since it has been increased, adorned and improved by the light of the sun. 1, 24. Luther holds that the light created on the first day was mobile, so that it made a natural day, from going out to coming down. 1, 23. "Light" in the holy scripture means joy and comfort. 13, 2461. "The light of the face of God," that is, the knowledge of and trust in the present God. 4, 376. He who has the light of the face of God defies all, also the
Lichtenberger. In the prophecy of Lichtenberger is without doubt the monk who has the devil standing on his shoulders with his hands stretched against his head, Luther. 22, 1771 f. 1816. Lichtenberger and Arnold De villa Dei have had the spirit of divination; sometimes what they say is true, sometimes not. 2, 1050. Lichtenberger has proclaimed the Bavarian war before, because the devil has seen the raths of the Emperor Maximilian, the Count Palatine and other princes. 2, 1054.
Love. In German, love means nothing else than to be favorable and kind to someone from the heart, and to offer all kindness and friendship.
love. To love a woman does not come from a corrupt nature, but from a nature that has been corrupted and set right again. 1, 1743. To love means to do good to another. It means to grant good to another, or to seek what is another's. 8, 1638. Covered and protected by the heaven of forgiveness of sins and throne of grace, we begin to love and fulfill the law. 9, 677. There is no one who loves God without the Christians alone, who have God's word and love Christ, although not as fully as they should. 13, 866. 2332. When you are reconciled to God and your sins are forgiven, then go on your way and do what God has commanded you to do, love God and your neighbor. 13, 2344. To love one's neighbor is to do him every good. For loving, where it is righteous, is not done with thoughts and words alone, but with action. 13, 2409. To love one's neighbor means to teach, instruct, admonish, help, counsel and do everything possible to help him in body and soul. 13, 2409. No one can love Christ unless he believes in him and is comforted by him. 13, 2076. That we love the Lord Christ and set our heart on him cannot be done except by faith. 13:644 He that seeketh or taketh any other way to God, but this, that he loveth Christ, lacketh the Father, and never cometh to him. 13:660 The word, "Ye believe in him," signifieth what is the right honor, that he may know that he loveth Christ, namely, that he believeth his word. 9, 1133. Whoever sincerely believes that through Christ's death and resurrection he is justified from sin and redeemed from death will certainly love him. 9, 1133. It is not possible that he who believes Christ for his justified Savior should not love and do good. 11, 24. If you want to have a gracious God and Father and know that He loves you, believe in the Son whom He gave for you and who hanged Himself on the cross. 7, 1956. I believe that Jesus is the Christ, and do not hate my brother, but love him with sincere love. Therefore I have the mark in myself that I love God. 9, 1500. If you love Christ, you will not put your trust in any thing but the merits of Christ. 9, 1499. That we should love God "from
To love God with all your heart, with all your soul, with all your might" is so difficult that no saint could fulfill it unless God forgave. 3, 1423. To love God with all your heart is to love nothing more than God, his word and will, so that we love nothing above him in heaven and on earth. 3, 1732. To love God with all my heart is to love God above all creatures, so that if God, my Lord, wills it, I will despise them all for his sake and let them go. 11, 1541. To love God with all your soul is to give up your whole life, and to give up everything before you would leave your God. 11, 1541. To love God with all my mind is to accept nothing but what pleases God. 11, 1542. To love God with all one's strength is to put all one's strength into it, so that one may venture all that he is able to do before he would do what would be against God. 11, 1542. In the commandment that we should love God above all things, it is not forbidden that we should love no other things, since all things that God has made are lovable. 3, 1424. No one can love God unless he believes that he is loved by him first and has a gracious God in him; otherwise the heart flees from God etc. 11, 1056. Loving God does not involve thoughts, as the mad monks think, but loving God means, as the Lord says, loving one's neighbor. 13, 856. 2332. To love God and neighbor is One Work, One Love; what we do to our neighbor in preaching, teaching, clothing, feeding, is all done to Christ Himself. 12, 1474. After we have done God's own service with our hearts, he does not charge us more than that we should love one another. 13, 1277. If we want to be among the multitude that loves God, we should love our neighbor and show him all kindness in his need. 13, 858 f. If you desire to know how to love your neighbor and have a clear example, pay careful attention to how you love yourself. 9, 669. To love is not, as the sophists fool, to do good to another, but to bear another's burden, that is, to bear what is burdensome to you and you do not like to do. 9, 734. If I love God, I do not flee from him, but approach him as a father. 9, 1493. Only he is proven as such who loves the name of the Lord, who despises his own name, and desires that only the name of the Lord be praised. 4, 596.
Liebenwerda. Miltitz asks the Elector for a colloquium at Liebenwerda with Luther; the latter agrees, so does Luther, and the same took place; Luther reports on this. 15, 746 ff.
Love potion. Luther does not allow the excuse of the one who pretended that a girl had made love to him through a love potion. 22, 1186.
Lindau. The pious Wolf of Lindau was Christianly divorced from us to the Father in Heaven at the Imperial Diet in Augsburg. 5, 1061.
Lindenau. Luther admonishes Hausmann to stop his preacher Paul Lindenau, who had attacked city council members in the pulpit. 21a, 929. Luther punishes the improper behavior of Paul Lindenau, preacher in Zwickau. 21a, 1098. Luther admonishes Paul Lindenau to refrain from insulting personalities, which can excite the full, but to plant love and peace. 21a, 1099. Luther is pleased with Hausmann's report of Paul Lindenau's good behavior. 21a, 1106. Luther writes to Spalatin about the dispute between Mühlpfort, mayor of Zwickau, and the preacher Lindenau, which must be settled carefully. 21a, 1114 f. Luther gives the Hausmann advice on how to proceed in the matter of the preacher Paul Lindenau. 21a, 1117. Luther writes to Hausmann: it would be safest, in order to prevent other things, that the preacher Paul Lindenau be dismissed and go to Wittenberg for a while. 21a, 1123. There is no end to the complaints about Lindenau and the accusations, so that no other remedy is to be seen than that he leaves the place and the unrest. 21a, 1124. Luther writes to Spalatin that he has acted with words and writings in the matter of Mühlpfort, and hopes that Paul Lindenau will be dismissed from Zwickau. 21a, 1132. Luther receives an order from Duke John Frederick to examine Paul Lindenau about his teachings before he is confirmed as preacher in Elsterberg. 21a, 1287 f. Luther reports to Duke John Frederick that the interrogation of Paul Lindenau had turned out favorably for him, and requests that he be confirmed in Elsterberg. 21a, 1292.
Lindigkeit. Lindigkeit (leniency) comprehends a great deal in itself, so that a man may make himself agreeable and pleasing to all men, and may be in everyone's way, doing good to everyone, yielding to everyone etc. 12, 1100. Lindigkeit actually means to yield from one's right and to give way so that unity may be preserved. 1, 848. clemency is a virtue, that one directs and sends himself, makes himself according to and even with another, and does not make himself the rule and the rule etc. 12, 85. leniency is a fairness, comfort and moderation of ourselves against other people's weakness, foolishness and inequity etc. 12, 1102. Those who do not want to be judged in leniency make a severe judgment for themselves out of the kind judgment. 4, 705. St. Ambrose has beautifully called the virtue of prudence: a reasonable walk. 12, 1102.
Link. Scheurl praises Wenceslaus Link as the only one who preaches Christ in Nuremberg. 21a, 180. Luther urges Wenceslaus Link to take up residence in Wittenberg. 21a, 434 f. Luther promises Wenceslaus Link his presence at his wedding. 21a, 474 f. Luther speaks out about the departure of Wenceslaus Link from Altenburg to Nuremberg. 21a, 768. Luther warns Wenceslaus Link about two people who are expelled from Austria, who are orthodox Christians in the face, but poisonous sacramentaries behind the back. 21a, 1106. Luther consoles Wenc. Link over the loss of his daughter. 21a, 1466. Luther dissuades Wenceslaus Link from leaving Nuremberg because of the repulsiveness. 21b, 1966 ff. Luther strongly advises Wenc. Link to exchange his present position with the one in Leipzig. 21b, 2386. Luther consoles Wenc. Link because of the contempt for the Word of God that was evident in Nuremberg. 21b, 2645 ff. Luther writes to Wenc. Link because of his comments on Genesis, that the printers and booksellers find it difficult to print large books, because they often cannot sell them. 21b, 2776. Luther sends Wenc. Link the promised preface to his "Annotationes über die fünf Bücher Mosis". 21b, 2879 f.
Lippe. Hermann von Lippe was recommended to Luther by Wilskamp; Luther gladly accepted him and offered him his care and help. 21a, 1222.
Livius. Many great, excellent deeds have perished, which are not described. Hardly a small particle of Livius is left, the rest is lost and perished. 22, 1564. Livius' statement about the Roman Empire. 4, 2074.
Loche. Luther pleads with the princes of Anhalt on behalf of Heinrich von der Loche, whose ownership of an estate is disputed. 21b, 2047.
Loci Communes. Melanchthon's booklet, Loci Communes, is not only worthy to remain eternally, but also to be used as a guideline in the church. 18, 1671.
Lohr. Johann Lohr. 16, 2625.
Lombardus. Peter Lombardus was a very industrious man of excellent mind, and wrote many splendid things, but he confused his book with many useless things. 22, 1402. Peter Lombardus, who was a very good man, wanted to prevent the too great quantity of books by his way of teaching, but produced an even greater one. 22, 1894. Peter Lombardus, with the whole crowd of theologians, has a false description of hope, which leads to the downfall of the whole theology. 4, 455 ff. Peter Lombardus disputes that such children who do not reach the eighth day and die uncircumcised are damned. 1, 1083. Peter Lombardus discusses the question of how women are blessed without circumcision. 1, 1077. Peter Lombard and the other scholastics do not pay attention to the Ten Commandments at all, and pass by them. 2, 1896.
Löner. 24 Caspar Löner, who had been called to Leipzig, was rejected there in a very careless, thoughtless and hopeful manner. 21b, 2378 f. Caspar Löner wrote to Luther that he did not desire the position in Oschatz. 21b, 2380.
Lonicer. Luther advises Johann Lonicer not to think about a change of location soon because of inconveniences. 21b, 1955.
Loosening. Whether loosening is a sin. 14, 865 ff.
Loreto. Pope Clement spoliated and plundered the chapel at Loreto and found great goods inside. 7, 1057.
Losan. Luther writes to 24. Oswald Losan in Leipzig about the consumption of the Lord's Supper under both forms. 21a, 1668 f. Luther approves the request of the mayor of Zwickau, 24. Oswald Losan, for support of the boys' school there. 21b, 2694 f. Luther, Bugenhagen, and Melanchthon petition the Elector on behalf of the mayor, 24 Oswald Losan, of Zwickau in a scholarship matter. 21b, 3108 f. 24. Oswald Losan has accepted to educate his brother's eight poor orphans, although he himself has five sons and two daughters. 21b, 3109.
Löser. Luther's letter on the 147th Psalm to the hereditary marshal Hans Löser. 5, 1302. Luther's letter to Hans Loser. 8, 1026. Luther asks Hans von Löser, hereditary marshal, to be godfather for the son born to him. 21b, 1802 f.
Lot. Lot's daughters were concerned and worried about nothing else but how the human race would be preserved. 1, 1295. Lot's daughters did not sin out of fornication or lust, but in great sorrow and fear did not know what they were doing. 1, 1300. Lot's wife was undoubtedly a faithful and holy woman, but sinned out of human weakness. 1, 1280. Lot's wife teaches us with her example that we should remain constant in the faith that was once given to us. 1, 1284. Lot's wife must bear a temporal punishment for her disobedience, but her soul will be saved. 1, 1282.
Lotther, Matthes. Luther asks Duke Heinrich of Saxony to punish Matthes Lotther, citizen of Freiberg, who had committed blasphemous acts, not with his life, but with temporary imprisonment. 21b, 2067 f. Luther again asks Duke Heinrich of Saxony to have Matthes Lotther (Luther) interrogated, and if he is found innocent, to let him in again. 21b, 2074. Luther writes to Duke Henry of Saxony that he has found Matthes Lotther, map painter, to be innocent, and asks that the Duke have him interrogated. 21b, 2119.
Lotther, Melchior. Luther intercedes for Melchior Lotther, who is said to have been the worst offended by the prince. 21a, 650.
Louvain. The rude asses of Louvain want to defend Purgatory in their articles, which recently went out in print. 2, 1900. 2, 1931. The sophists of Louvain show what loose, frivolous strings they are who teach the Pabst's lies and loose theology. 2, 1931. The sophists of Louvain deny the substance and the right essence of the Christian faith and life. 2, 1997. the asses
The lion-heads say that the Scriptures do not teach that the Holy Spirit is given by faith, when all the books of the prophets and apostles clearly say this. 2, 1997. the Pabst's sophists of lions only deal with the fact that we are to be inflicted with cruel tyranny and sword in an unreasonable way. 2, 2002: The asses of Louvain have recently falsely stated in their articles that after baptism and absolution there remains no sin in man. 2, 2003 We monks were, in our opinion, completely pure after baptism and had no sin left; the same is still taught by the Sophists of Louvain and Paris. 2, 2004 The sophists of Louvain impudently say that in no place is it taught in the Scriptures that we are given forgiveness of sins and eternal life through faith. 2, 2059. The sophists of Louvain praise the evil, corrupt and shameful nature, and teach that which nature otherwise compels us poor men to do. 2, 2061. The Sophists of Louvain and the wretched Council of Trent count ear confession and atonement as penance. 6, 1646. Those of Louvain and Cologne condemn God's word to the ground, and call it heresy, drive and incite emperors and kings to persecute us. 12, 1243. The theological faculty of Louvain condemns the teachings of Martin Luther. 15, 1340. Luther's answer to the articles which the Magistri nostri of Louvain and Cologne have extracted from the Explanations and Theses on Indulgences and condemned as heretical. 15, 1346. The Magistri nostri of Louvain and Cologne, by their frivolous and sacrilegious condemnation, since they give no reason, have given Luther's books no little encouragement. 15, 1359. Luther's writing against the 32 articles of the theologians at Louvain. 19, 1808 ff. At Louvain, Scripture means the three magisterial sacraments: Barett, Talar and Liripipium. 19, 1815.
Löwener. Luther sends Spalatin the verdicts of condemnation of the Löwener and Kölner, and now answers them in print. 21a, 247. Luther thanks Martin Seligmann for sending him the verdicts of condemnation of the Louvain and Cologne. Many consider this writing to be similar to that of the dark ones, but it is really genuine. 21a, 249 f. The people of Louvain and Cologne burned Luther's books. 21a, 310. The Louvians, the Parisians, the Leipzigers, the Roman Sophists foolishly pretend that a stone would have mercy on them. 5, 333. Paul does not say: Who will deliver me from the death of this body, but from the body of this death, because in this life
Lübeck. Luther advises the Elector John not to write again to those at Lübeck about the release of a Protestant preacher, even though he would like to see him released. 21a, 821. Luther expresses his joy to the preachers of Lübeck for their support of the Reformation and gives them instructions for its successful continuation. 21a, 1410 f. Bugenhagen reports to Spalatin that Christ, through his ministry in Lübeck, has accomplished all that he would like to hear about the gospel. 21a, 1747.
Lucas. According to Apost. 11, 28, Lucas lived after Paul's death and also after the reign of Emperor Claudius. 9, 1871. Lucas was forced to write for the sake of the wicked, because they had spread false and uncertain news of Christ. 9, 1865. Lucas wants to make Christ common to all nations and therefore leads his genealogy up to Adam. 7, 6. St. Lucas has kept this before the other evangelists, that he not only describes Christ's work and teachings, but also the order of his journeys and ways. 11, 1572 f. Matthew and Marcus do not keep the strict order in the narration of the institution of the Holy Supper, but Lucas, who wrote after them. 20, 1048.
Lucas, pastor. Luther recommends Lucas, a pastor appointed by the Knights of St. John in Magdeburg, to Amsdorf. 21a, 1754.
Lucelburg. Melusina von Lucelburg was a succubus or devil. 22, 754.
Lucia. St. Lucia's response when the judge threatened her that he would take her by force to the altar of idols etc. 2, 505.
Lucian. In Lucian, Diogenes ridicules Alexander. 6, 257.
Lucifer. Lucifer was more pious and better than the others, but because he wanted to be hopeful and despise God, he fell down like this. 13, 2303. To boast of spiritual things and to be presumptuous about them is the fall of Lucifer, by whom we fall suddenly from heaven. 6, 458. Lucifer with his angels fell from heaven because he sinned against the first commandment and rebelled against God and His majesty. 3, 1795. Luther has no doubt that Lucifer fell into such a sin that he wanted to inquire and know more than was due to him about God, who was not revealed through the Word. 1, 1085. How the fathers interpret the saying Isa. 14, 12. to 14. under the king of Babylon's name of the fall of Lucifer, who wanted to be the natural image of God. 3, 1959. Throughout the papacy, the text Isa. 14, 12. has been mistakenly understood by the fall of the angel Lucifer, since it is a figurative decoration. 6, 258.
Lucretia. Lucretia did not break the marriage, because she was forced by force through the sword, and Tarquinius alone is an adulterer. 2, 505.
Lucretia Borgia. Pope Alexander VI had two sons and a daughter, named Lucretia, with whom both father and son had courted and committed incest. 22, 855. 852.
Lüder. In Saxony, from Lothar or Luther, as Caesar calls him, is a famous name
Louis, St. Louis goes about brewing beer. 3, 1165. St. Louis, King of France, learned well from his mother that she would rather see her children dead than have them commit a mortal sin. 3 1Z03
Lie. The lie is the greatest enemy of human society. 3, 1334. Actually, it is called a lie when our neighbor is deceived to his detriment and to our benefit. 1, 788. He who wants to overthrow lies violently, must put in their place truth that is public, certain and constant etc. 20, 902. The Holy Spirit knows very well how to prove the contradiction and make it certain when he punishes lies and error. 20, 903. There are two kinds of lies: one is human, which lies for the sake of temporal good; the other is even diabolical, which lies in spiritual matters. 16, 2079. In the schools one disputes about three kinds of lies: Joking lies, lies with which one serves others, and harmful and shameful lies; but in truth only one kind of lie is etc. 1, 1317. Of the three kinds of lies: the harmful lie, the white lie and the joke lie. 2, 171 ff. Augustine makes three kinds of lies: Joking lies, white lies and harmful lies. 1, 788. If I want to harm my neighbor with lies, be it to body, property, honor or name, these are real lies. 3, 1127. 3, 1127. A white lie or a lie of service is wrongly called a lie, because it serves the benefit of another and prevents the sin of doing harm. 1, 788. Lies to joke and fool are not real lies, because one knows that no harm will come to one's neighbor. 3, 1127. The further a lie travels, the fatter and thicker, bigger and stronger, more beautiful and complete it becomes. 216, 2010. The lie requires much effort and care to appear as truth. 4, 964. one must have seven lies, that one covers; but the truth breaks out nevertheless and keeps the place. 12, 1533. If those, so one considers holy, preached lies of rules, caps, plates, ceremonies etc., then I should not accept them, because one should not look at the person. 11, 1812. One often hears great lies and keeps them longer than all God's words, as the pope's and all the world's lies and idolatry are kept from the beginning. 9, 1810. The kingdom of plates came from lies, built on lies, it has to do nothing but lie with words, works and all forces. 16,
2081 f. That the pope has drawn souls away from Christ to his and their own works is the devil, devilish lies, and hellish fire with eternal death. 16, 2080. The greatest, grossest, most impudent lie, even in the own conscience of the papists, is that the pope at Rome is the bishop over the whole Christian church in all the world. 16, 2081.
lie. Lying is called doing harm to one's neighbor. 3, 687. There is no more harmful vice on earth than lying and infidelity. 5, 880. He who lies in doctrine in such a way that he leads God's word to it, makes the devil God and God the devil, as if God spoke the devil's lies. 17, 1064. He does not lie who speaks falsely or erroneously, but he who persists and acts stubbornly is a knowing liar. 18, 895.
Lying faith. If the word is not there, it becomes a faith such as the sacramentalists, Zwingel, Carlstadt, Anabaptists, Turks, Jews and the pope have, a lying faith etc. 13, 2437.
Liar. All men are liars, and all their counsels and efforts are lies, because they are without faith in God. 4, 357 f. Those who do not believe do not have the truth, therefore they always remain liars, since faith alone makes truthful people. 4, 1119. The bitterest word of reproach is to say that someone is a liar. 3, 1334. Where a liar appears, or a pope says: Latz so viel Messen halten etc., there one falls to, the rich promises of the divine majesty do not move us; for he who is not of God does not hear God's word. 11, 2396.
Lupinus. Luther's attribution of the shorter interpretation of the Epistle to the Galatians to Petrus Lupinus of Radheim and Andreas Bodenstein of Carlstadt. 8, 1352 ff. D. Lupinus, actually Peter Wolf von Radheim, Doctor of Theology and Philosophy, canon in Wittenberg, had a happy outcome from this life. 15, 2543.
Lus. Jacob changes the name of the city Lus to Bethel. 2, 935.
Lust. Nature is so cunning and mischievous on her request and desire that no one can resist her.
God does not want people to enter into lust without his will; he wants them to greet him beforehand. 12, 17. God does not want to suffer that one enters into lust without his will; he wants one to greet him beforehand for this. 5, 1102. The lusts of the flesh are not only the gross impulses of the flesh, unchastity, anger, impatience etc., but also the spiritual ones, as there are doubts, blasphemy, idolatry etc. 9, 683. The evil desire is so strong and powerful that it also wants to throw man completely under sin, and does so, if he does not resist it by faith etc. 12, 525. 12, 525. We are not to give our consent to the lusts of the flesh or to carry them out, that is, not to think, speak and do what the flesh puts into us, or what it provokes us to do. 9, 684. The lusts of the flesh are not carried out if one does not consent to them; although one is moved by impulses, they are not carried out by deeds. 8, 1602. A man must not judge himself by his feeling of evil desire, as if he were lost because of it, but must work with the rest of the sin he feels for the rest of his life. 12, 624. There is nothing in the fact that one feels evil desire, so far that one only argues against it. 12, 624. Those who feel the lusts of the flesh should not therefore despair of their blessedness; they may feel them after all, but they must not consent to them. 9, 689. Christians have the consolation that if they feel evil lusts, they are not condemned for it; but they should not consent to them, but abstain from them. 9, 1194. The lusts, both of unchastity and of wrath, are in us, but we should deal with them so that they do not reign. 4, 363. It is not enough for one to abstain from works and let the evil lusts remain in the heart, but one must strive for the soul to be chaste through faith. 9, 1159. Whoever obeys the flesh and continues to perform the lusts of the flesh, let him know that he does not belong to Christ etc. 9, 698. Those who do not repent, but persist in performing the lusts of the flesh, clearly show that their spirit is full of falsehood. 9, 697. Those who obey the flesh to fulfill its lusts lose faith and the Holy Spirit, and if they do not return to Christ, they die in their sins. 9, 692. Those who follow and obey their evil lusts lack faith, which is the right armor of God. 9, 1740. They deceive themselves who say they have faith, and think that is enough, and that they have no way, if they follow the lusts of the flesh.
Luther. Luther's parents. Luther tells Spalatin about his origins and his life story. 19, 1776. Margaretha, Luther's mother, told Melanchthon that Martin was born on the tenth of November. At night after eleven o'clock, and the name had been attached to him because he had been baptized on the next day, St. Martin's Day. 14, 458. Luther's mother said that she was doubtful about the year of his birth; but his brother Jacob said that the opinion of the family was that Martin was born in 1483. 14, 458. The parents of Martin Luther first had their residence in the city of Eisleben, where Martin Luther was born. 14, 458. Luther says: I am the son of a farmer; my father, grandfather, ancestor were real farmers. After that, my father moved to Mansfeld and became a miner there. 22, 1549: Luther's father was a poor hewer [miner] in his youth. His mother carried her wood in on her back etc. 22, 1932 Luther's parents kept him very hard, so that he became very shy about it. His mother once pushed him for the sake of a nut, so that the blood afterwards bled. 22, 1194. The parents' seriousness and strict life, which they led with their son Martin Luther, caused him to run away to a monastery and become a monk. 22, 1194. Against his father's will and without his father's knowledge, Luther entered the monastic state, since he had just turned twenty-two years old. 19, 1501. Since Luther had entered the monastery of the Augustinian Order at Erfurt, his father was very annoyed. 2, 1890. Since Luther claimed to his father that he had been called to the monastic state by terrors from heaven, the latter said: God grant that it is not a delusion! 19, 1501 f. When Luther had taken his vows and his father was already satisfied, he said: Would to God that it were not a deception of the devil! 19, 1799. If Luther had known that God's commandments must be preferred to all other things, he would not have become a monk without the knowledge and against the will of his father. 19, 1502. Luther's father intended to bind him by an honest and rich marriage, but would not let him enter the monastic state. 19, 1501. Luther still remembers well how his va-.
Luther's wife. Luther has had the gift of chastity, although many evil thoughts and dreams have occurred. 7, 977. Luther expresses his intention to marry for the first time, on May 4, 1525. 16, 129. Luther reports to Amsdorf that he has married Catharina von Bora quickly, for the sake of the evil mouths. 15, 2639. Luther might have consented to marriage, but took a nun to defy the devil and his scales, the great Hanses, princes and bishops etc. 21a, 826. Luther says: Dear fellow, do as I do; when I wanted to take my Käthe, I asked our Lord God with
Luther's children. Luther reports the birth of his first son to Johann Rühel. 21a, 868 f. Johannes Luther was born on June 7, 1526. 21a, 869. Luther's son, Hans Luther, does not study much; as he is told, so he goes, and does not ask much whether it is right or not. 4, 1418. Luther expresses his joy to his son John that he is learning well, and tells him a story about a beautiful garden for pious children. 21a, 1491 f. Luther sends for his son Johannes quickly from Torgau, so that he can see his dying sister Magdalena once again. 21b, 2788 f. Luther asks Crodel to admonish his son John to overcome his homesickness. Luther does not want him to-
Luther exhorts his son John to overcome his homesickness. 21b, 2814. Luther exhorts his son John to overcome his homesickness. 21b, 2815. About the illness of Luther's oldest son. 15, 2646. On December 10, 1527, a little daughter, Elisabeth, was born to Luther. 17, 2228. Luther reports the birth of his daughter Elisabeth to Spalatin. 21a, 1042. Luther reports to Nic. Hausmann the death of his daughter Elisabeth. 21a, 1182. Luther reports to Jonas the birth of his third daughter, Margaretha. 21b, 1936. Luther praises his son Johannes Luther for his diligence so far and exhorts him to continue in it etc. 21b, 2146 f. Magdalena Luther died a little after nine o'clock on Wednesday after the fifteenth Sunday after Trinity [20 Sept.] 1542. 22, 1304. Luther's comforting speeches in his daughter Magdalena's illness and funeral. 22-, 1303 ff. Luther writes about the death of his daughter Magdalena. 21b, 2791. 2794. 2797. 2800. Luther's epitaph Magdalena. 21b, 3373 f. Luther had his son named Paul in honor of St. Paul, who gave him many a good saying and argument. 22, 1940. Luther says: I have four children, who are more dear to me, and under a better title, than Ferdinand his kingdoms. 22, 1898.
Luther's relatives. There is an old, widespread family of middle-class people, who have the name Luther, in the territory of the Counts of Mansfeld. 14, 458. Luther's brothers and relatives act unjustly toward him in the division of his inheritance while he is still alive; what will they do after his death? etc. 22, 1870 Luther nurtures the sons of his ungrateful brothers and relatives in order to honor the deceased parents in them. 22, 1870. Luther asks Menius to tell his cousin Heinrich Luther (Ludern) that D. Teutleben had promised him to lead his cause faithfully. 21b, 2503.
Luther's life fate. Luther's parents saw to it that he learned to read and write, and it carried him, since he was still a small child, the father of Georg Aemilius (Nicolaus Oemler) to school. 14, 458 fi When Luther had entered his fourteenth year, he was sent to Magdeburg, because the schools in the Saxon cities, where grammar was taught, were only in low esteem. 14, 459. Luther did not stay longer than one year at the school in Magdeburg, then he has been four years at the school in Eisenach, where he has had a teacher skilled in grammar. 14, 459. Luther says: "I also took bread from the houses, especially in Eisenach, even though I had to go to the school in Magdeburg.
Luther in the Papacy. Luther was called Martinus in baptism, then Augustinus in the monastery; thus the baptismal name was shamefully abandoned and rejected for the sake of the cap. 2, 988. Luther says: There is hardly one person among a hundred, yes, I would say a thousand, who still remembers the misery they suffered in the papacy fifteen years ago etc. 13, 1492. Luther says: "I know for a fact that there should hardly be ten here in Wittenberg whom I would not want to seduce if I wanted to use such holiness again, which I used in the papacy. 13, 2611. Luther says: I think it is good and necessary that people are often reminded of the cruel blindness in which we lived under the papacy. 8, 987. Luther says: You do not know now what kind of condition there was under the papacy; but those know who have suffered its tyranny, as I have. 6, 667. Luther says: We believed we were doing sin if we touched the blessed cup with our bare finger. 6, 647. Luther says: We also did not even think about what has now happened through the word. 6, 845. Luther experienced in his own example, when sometimes his conscience was in anguish, how the loose speeches of the papists could bring so little help. 5, 475. Luther learned from his own example that conversion is considered by the world to be seduction and heresy. 5, 591. Luther says: "What would I have given in my darkness, that someone would have delivered me from the fearful keeping of the mass, item from the torture and fear of my conscience etc. 12, 585. Luther says: "I have seen women who beat and whipped themselves at night with wire, and wanted to reconcile God with it. 8, 166 f. Luther says: "I have seen many of them.
Luther praises God's causeless love, which he showed him, despite his idolatry in the monastery life. 11, 1101. 11, 1101. Luther's brothers in the monastery were angry with him because he studied, saying: "You are like me, Sackum per Nackum. 22, 965. Luther's account of two lawyers in Erfurt who had themselves buried in monk's robes. 5, 160. Luther saw a priest who thought that he was doing God a favor by not killing the lice or fleas. 2, 1878 f. Luther himself has seen some monks, disgraceful, bad boys and wild men, who nevertheless cast out the devil and played with him, just as with a child. 7, 652. Luther knew many monks who, believing that God could be seized by human musings, got into very grave dangers. 4, 2036. In the beginning of the Gospel, Luther heard a monk say: "All my life I have never heard anything about the promises. 2, 1889. Luther says: "I have been miserably caught in the papal ropes, and with all seriousness I have done and suffered everything, which today the largest part no longer holds. 2, 1898. As a monk, Luther lived so completely in confidence in his own righteousness that he believes he would have torn a true teacher apart with his teeth at that time. 5, 593. Luther wants to and may boast with truth that no pope of our time is a pope with such earnestness as he has been. Luther says: "We ourselves have been papists and end-Christians at that time, much more vehemently than they were. 6, 932. Luther says: I was also of such a mind in the papacy that one should do good works and thereby become blessed. 7, 2385. Luther says: The longer I sought to heal my uncertain, weak and shattered conscience with human statutes, the more uncertain I made it. 9, 615. Luther says: There are students of the law who attack it, live in harsh discipline and torture themselves, and yet feel that they cannot keep the law with works. I have also been such a one. 7, 1695. Where did it come from that Luther, when he was a young man, hated God's declaration that he was righteous? 5, 487. Luther says: When I was a young man, I did not like to hear that God had to be feared, because I did not know that fear had to be mixed with joy. 5, 172. Luther was such a papist that he would have carried wood about such a heretic who attacked the mass and the celibate state. 22, 1747 f. Luther says: In observing
I have been so careful about the papist laws that I have placed a greater burden on my body than it could bear without danger to its health. 9, 101. Luther says: "If anyone, before the light of the gospel went out, I held the papist laws in reverence and agonized over them. etc. 9, 100. Only gradually did Luther begin to hold the pope in suspicion, and gradually to despise him, and finally to recognize him as the abomination himself who stands in the holy place. 14, 367. In the papacy, Luther was such a great Saul that he would have been completely ready to kill those who refused to obey the pope even with one syllable. 14, 439. What Luther would have done if someone had told him thirty years ago, when he was a pious, holy monk, that he was an enemy of the cross of Christ. 12, 953 f. Luther is experienced by all the papists' art and educated from youth; he knows almost well how deep and wide it is. 19, 972. The Lord willed that Luther should know the wisdom of the high schools and the sanctity of the monasteries through his own experience. etc. 19, 1503. Luther studied the philosophy and theology of the Sophists for more than twelve years and became well acquainted with it. 15, 1358. Before the gospel started again through Luther, there were few, even among the teachers, who could have recited the ten commandments or the petitions in the Lord's Prayer. 1, 1063. As a monk, Luther did not yet completely abandon the writers of sentences. He could recite the Gabriel and Cameracensis almost word for word by heart. Luther read long and hard the writings of Occam, whose acumen he preferred to that of Thomas and Scotus; he also read Gerson diligently. 14, 462. Luther often read all the works of Augustine and imprinted them very well in his memory. 14, 462. Luther says: Although I was a Doctor of the Holy Scriptures, I would have gladly run all the way to Rome, that I might hear only one Psalm, or one of the Ten Commandments etc. 12, 1645. Luther says: In the papacy I would have gladly gone to Rome for a righteous sermon, and yet I could not find it. 13, 1726. Luther says: "I myself had no other thoughts in the papacy than how I would do many good works to atone for my sin. For I knew nothing of the Gospel and faith. 13, 2034 f. Luther says: "In the papacy there have been many highly famous doctors who did not know whether the commandments were nine, ten or eleven; we have known much less about the gospel and Christ. 11, 1706 f. Luther says: In the papacy I did not think that
I served God if I stayed in my profession and aligned my ministry; I did not know how to overcome sin and death etc. 13, 1495 f. Luther says: I have also been in such fire of the devil that the reverend sacrament became so strange to me that the longer I went to it, the less I liked it. 13, 315. Luther says: "In the priesthood, I have never been able to pray properly, and I have blasphemed God daily with my masses, so that I wanted to sacrifice his Son to God etc. 12, 1431 f. Luther says: "We monks were under the delusion that we could not pray and would not be heard, because we were completely pure and without sin, like the saints in heaven. 12, 904. In the papacy, Luther and others were frightened by the name of Christ, because he was presented as a terrible judge. 5, 1031. Luther says: "In former times I heard Mary or St. Jerome called rather than the Lord Christ; I thought only of the club and of his judgment seat. 7, 1007. Luther says: "In the papacy we have made the dear Savior a judge, and have run from him to the Virgin Mary and other saints as intercessors and mediators. 8, 373. Luther says: "In the papacy I did not believe in Christ. We considered him to be a blessed man, who himself would be enough for his sins. 7, 2113. Luther says: "I was more afraid of Christ than of the devil. I did not think otherwise, because Christ would sit in heaven as a wrathful judge etc. Luther says: "When I heard the name of our Savior Christ JEsu mentioned in the papacy, I was afraid of it, because I thought that he was presented to me as a judge and not as a Savior. 2, 1898. Luther says: "I was frightened by the name of Jesus in the papacy, and when I looked at him on the cross, it seemed to me that he was presented to me as lightning etc. 7, 1329. Luther says: I fled from Christ under the pabstism and trembled before his name, because I had the thoughts of Christ that he would be a judge. 7, 1970. Luther says: "In the papacy I did not take refuge in Christ, but in the dead, St. Barbara, Anna and other saints, and thus achieved nothing etc. 12, 903. Luther says: I have said mass for 15 years, and now I would rather die ten times than say mass for the dead. 22, 1918. Luther says: I have kept idolatrous mass for fifteen years and blasphemed God, helping to crucify Christ daily anew. 11, 637. Luther says: In the ministry I had no other knowledge of Christ, but that I put him with my thoughts on a rainbow and considered him my strict judge. 13,
Luther says: Christ is called by his right name "great joy"; on the other hand, I have learned the harm in the papacy that he is a strict judge. 13, 1448. Luther says: "The pope has brought it about with his sermons that we are almost afraid to death of Christ as a strict judge. I have also been one. 13, 1378. Luther says: I have also been one of them, who could not think of anything good for Christ as a strict judge, therefore called upon the Virgin Mary etc. 13, 13, About Luther's efforts in the papacy to become righteous by his own works. 6, 690. Luther says: "In the papacy, I have been so tormented and corrupted by confession and satisfaction that I have sought foreign sins that I have not committed. 7, 1135. How Luther struggled under the papacy to do enough for the law with works. 6, 141. Luther does not know himself guilty of any abominable sins, except that he served the Antichrist for fifteen years, since he held the abominable sacrificial masses every day. 2, 1155. Luther says: In the papacy I thought like this: I am a sinner, therefore I cannot pray to God; I will seek mediators to whom he is merciful, Mary, Peter, Anna etc. 4, 1761. Luther testifies by his own example that he had not yet known the doctrine of original sin when he had already been a doctor of theology for many years. 5, 538. In the Pabst, Luther thought that the death of Christ belonged to original sin or other past sins committed in his childhood days, but now it was none of his business. 2, 2080. Luther says: "I myself have not known otherwise for over thirty years, and have not been able to believe that Christ would be merciful to me, but have wanted to attain righteousness before God through the merit of the saints. Luther says: "Through the papist doctrine of complete repentance and half repentance, I have been so corrupted in the schools that I have hardly been able to turn to hearing joy alone with great effort. 5, 564. Luther says: "There was no one among us, who were called the highly learned doctors of the Holy Scriptures, who could have given proper consolation from God's Word. 12, 903. Luther often asked many in the monastery to tell him what "bruised bones" were, but because they had no experience of temptations, they could not answer. 5, 567. Luther says: "Since I was supposed to be a learned doctor of the Holy Scriptures, I did not yet understand the text of the spirit and the letter, and no one could teach me. 12, 842. Luther says: I have also been so deep in darkness that I was even hostile to Christ and Ma
Luther is the angel of God who brought forth the gospel again. Luther says: "I must confess that such thoughts have often occurred to me: Why did not our Lord God raise up someone else to preach to the Germans in my place? 13, 2399 f. The teaching of the gospel was purified again by Luther through Christ's special grace. 19, 381. Luther says: "I have served the world for the best and have brought the Holy Scriptures and God's Word to light in a way that has not been done in a thousand years. 19, 422. Luther kept the Apostolic, Nicene and Athanasian Creeds completely pure. 14, 466. Luther would like to boast that he would have been an angel or Mary Magdalene at the holy grave. 19, 1176. Luther says: If I wanted to boast, I would still boast in God about the apostles and evangelists in Germany etc. 16, 342. Although the high leaders of the world and the rulers of the church oppose this with all their might, the sheep of Christ recognize their shepherd's voice, which was brought forward by his messenger, Luther. 15, 1619. Luther said: God has not given such great gifts to any bishop in a thousand years as to me; for God's gifts are to be praised. 22, 1303 Luther says: "I have been surrounded by such great hardships that it now seems to be over, yet the most excellent counsel has found the most excellent advice. 6, 207. Luther would like to be silent and stop, is also tired and unenthusiastic because of the great ingratitude of the people, but must continue because of his commanded office. 5, 723. Twelve years ago, Luther could not have hoped that it would be possible that even in one corner the silent masses would fall away, etc., which is happening now. 5, 373. Luther called the hearts of the people back to the Son of God and showed that sins are forgiven by grace for the sake of the Son of God. 14, 463. Luther says: We dare to be moved that Christ was first made known by us, but Zwingli now heckles us because of Christ's denial. 17, 1534. When Luther, enlightened by God's Word, came to his right mind, he wrote much differently than at first: all popery was laid low and brought to the ground. 14, 478. Since the time of St. Paul, Luther's equal has not come on earth, who has explained and interpreted the Holy Scriptures with such earnestness, spirit and understanding. etc. 14, 478. No one has so powerfully refuted the worst and most harmful heresy, that good works are necessary for salvation, through God's word.
The first time he refuted and overthrew the articles of the Christian faith and the two sacraments. 14, 478. No one has ever come, nor will he ever come, who has so powerfully established the articles of the Christian faith and the two sacraments, especially against Zwingli, as Luther. 14, 478. Before Luther's time, no one knew, not even the holiest monks, how one could get rid of sins, go to heaven and become blessed. 14, 479. 14, 479. How before Luther's time one wanted to attain God's grace, forgiveness of sin, eternal life and blessedness through various works. 14, 479. From Luther we have learned that all works are in vain, and that there is only one way to obtain grace and salvation, namely faith in Jesus Christ. 14, 479. What Luther wanted to be held, and which form of teaching and administration of the sacraments he approved of, can be seen in the Confession, delivered in Augsburg in 1530. 14, 466. Luther presented the entire doctrine necessary for the church and restored purity in the ceremonies. 14, 466. In Luther's books, all articles of the Christian faith are explained so clearly and surely that even the gates of hell with all their members cannot oppose them. 14, 480. The main articles of the Christian faith have not been explained and proven so clearly from Scripture by any doctor since Christianity stood after the time of the apostles. Luther has also explained other articles of the Christian faith so clearly that we have been delivered from the darkness of the Babylonian prison and have come to the light of the freedom of divine truth. 14, 481. In Luther's books one finds the entire doctrine of the Christian religion, which is not found in any doctor, in any conciliar, nor in all of Christendom. 14, 481. If all the Christian teachers of the whole world were fused into one heap, all the articles and the whole doctrine of the Christian faith would not be found there as in Luther's books. 14, 481. Since the time of the apostles, Luther's equal of spirit and faith, wisdom and understanding of truth has not been in Christendom, nor will it come. 14, 481. Luther says: I am very worried that the shameful ingratitude and contempt will snatch away the pure word again. I am excused, because I have preached to you with all diligence etc. 13, 1890. Luther says: "One should not be frightened because I myself was frightened in the past when I began to preach God's Word purely, and yet Anabaptists and Sacramentarians came out of our school etc. 12, 1237. 12, 1237. It shall not help the papists that they say: Should an impotent
Monk [Luther] be wiser than all the world? The monk is powerless, but God is almighty. IN, 1739.
Luther's love for God's word. Luther says: "Where I have the Word, I know that I am walking on the right path and that I cannot easily be deceived or fall into error. 2, 1309. Luther says: I also used to believe that the first four chapters of the Epistle to the Romans were not useful for teaching, but the last ones, because they urged to the virtues etc. 9, 1604. Luther says: By God's grace I have been 'enlightened that I have learned the righteousness of faith from the first chapters of the Epistle to the Romans etc. 9, 1504. If Doctor Luther cannot write as good epistles as St. Paul, it is honest to him that he opens the book and begs a parse from St. Paul etc. 6, 819. Luther, as one of the number of God's priests, wanted to interpret the 2nd Psalm in order to offer a pleasing sacrifice to God. 6, 76. Luther says: The saying 3 Mos. 5, 3. (according to the Vulgate): "As men are wont to sin", is an exceedingly comforting saying, which once delivered me from death in the highest distress. 9, 729 f. Luther made his lectures and interpretations on the first book of Moses in order to train his listeners and also himself in God's Word. 1, 1. Luther wants to help as much as he can so that there is an abundance of words. 6, 1774. Luther loves those who love the holy Scriptures and hates those who despise and traffic in them, so that he is too vehement on both sides. 4, 211 f. Luther says: I must be sure that our teaching and preaching is right, yes, that it is God's word and the light of the world, and such a light that without the light everything else is darkness. 8, 137. Luther says: I, D. Luther, know that the birds, stones and the sand of the sea must bear witness to my preaching. 8, 44. Luther says: I would not want to live without the word, not even in paradise; but with the word it is easy to live even in hell. Luther exhorts: Read St. Paul diligently, who uses the words of Isaiah gladly and often, because he was a good and diligent reader of Isaiah. Luther says: "If it had not been for my dealings with the pope that kept me with the simple text of the Bible, I would have become a useless babbler of secret interpretations, like Jerome and Origen. 6, 264. Luther says: I have not been taught by signs or special revelations etc., but have asked God that I not be drawn away from the oral word.
Monks who have been preachers have died by shedding their blood. 22, 601. Luther relied on God's word itself, which he believed could not be overcome by the gates of hell. 4, 1955. Luther hoped to be absolved of all his sins through his confession of Christ. 15, 2426. Luther says: "If someone had taught me in my darkness that I had understood a psalm correctly, I would have gladly crawled on earth according to it until the end of the world. 12, 585. Luther says: I must confess myself that it becomes sour and difficult for me to believe the article of the forgiveness of sin, because I see a very large register full of sin before me. 13, 2497. Luther is indeed a doctor, through whom many in the holy Scriptures are not little encouraged, yet he is often raised up by a word of a brother. 5, 769. Luther says: "Even if God were to cast me into the depths of hell and place me in the midst of the devils, I still believe that I will be saved, for I am baptized, absolved etc. 2, 782 f. Luther says: I have asked the Lord not to give me dreams, for they are commonly lacking; but the Word is a certain shield etc. 2, 1057. 2, 1057. Luther says: "I am very fond of St. Bernard, who among all scribes preaches Christ most lovingly. 7, 1840. Luther says: If the Elector of Saxony or you should fall away from me, I would still know for my own person to hold fast to Christ, for Christ is with us with all the holy angels. 8, 854. Luther says: "It has happened to me when I have let go of the word that I have lost God, Christ and everything with each other. 12, 1604. Luther says: When I have dealt with the Holy Scriptures and the Word, the devil has left me in peace. 12, 1607. Luther says: I myself think of the time when I studied the holy scriptures with all diligence, what I would have gladly given, that someone would have interpreted a psalm correctly for me. 12, 906. Luther says: I would rather be a cobbler's servant or a bowl washer according to God's word, and set such a standard above your conceit, if you could raise the dead. 7, 639. Luther says: I would not now take ten thousand florins and say mass. 5, 253. Luther says: If I am without the Word, there is no Christ at home, but as soon as I take a psalm or saying of the Scriptures before me, it burns in the heart etc. 8, 749. Luther did not say that the Gentiles should be saved by themselves or from themselves, or through their ceremonies, but through the word of the fathers. 2, 1829.
Luther does not teach with Zwingli that the Cain church or Numa Pompilius and other pagans have become blessed, but that some pious people from Cain's lineage have heard God's word and have become blessed by faith. 2, 1830.
Luther argues with the word of God alone, not with the sword. It is unconcealed to all innocent Christians that Doctor Luther is an angel of God who is to feed the erring sheep with the word of truth alone. 15, 1618. Luther and his followers are reproached for sedition, but he never sought the sword or provoked it, but rather taught and kept peace and obedience. 20, 2128. There is no honest man who can accuse Luther of having preached heretically and seditiously. 16, 355. Hütten writes: Luther is so pious and blameless that he could not be censured even by his enemies to this day, and a preacher of the truth of the Gospel. 15, 1858. Luther says in his death throes (July 6, 1527): I have taught rightly and salutary about faith, love, the cross, sacraments and other articles of Christian doctrine. 21a, 988. Luther says in his Todesnöthen (July 6, 1527): The world, praise God, finds no vice in me, which it could impose on me with truth; nevertheless, it is annoyed by me. 21a, 991. Luther confesses before God and all the world his faith from piece to piece, on which he intends to remain until death, to depart from this world within etc. 20, 1094 ff. Luther struck the papacy and spiritual regiment without lifting a finger; Christ killed them with the sword of his mouth. 19, 967. Emperor, king, princes and bishops who heard our doctrine at Augsburg confessed that Luther's doctrine was not seditious etc. 19, 1835. Luther says: "I have written hard enough against the Pabst's idolatry, when perhaps no one has ever done so, but never with my hand. 20, 88 f. If Luther had driven against the papacy with violence and impetuosity, Germany would have come to great bloodshed. 20, 21 Luther did not accept the office of preaching in Wittenberg of his own accord, but was required to do so and was chosen to preach there against his will. 20, 15. Luther is raised by God to be a common devil over the Roman devils, murderers and bloodhounds, Elijah over Ahab and Jezebel. 19, 1885. Luther says: "I have never drawn a sword, but have only struck with my mouth at the pope, bishops, monks and priests, and have thereby done more than all emperors and kings. 13, 2627. As Luther said in the beginning, "I am a devil.
If Luther got involved in the matter without seeking his own benefit, he was always mindful of his office and fought through teachings, not through weapons. 14, 468. Luther's thing, as the papists themselves must say, is not contrary to Scripture, but is Scripture itself. 12, 1440. Luther has broken off more from the pope, bishops etc. with his mouth alone than all emperors, kings and princes have done with all their power. 10, 368. Luther says: "In the beginning I attacked the papacy from the Holy Scriptures; now I am extraordinarily pleased that others do the same from the histories. 14, 373 f. Luther says: "What I have taught from St. Paul and Daniel, that the pope is the abominable one of God and of all things, the histories shout to me by deed, and show the person. 14, 374 f. Luther fights with the sword of the word against Carlstadt, Zwingli and others, because he rather wants them to live than to perish and die. Luther says: "I do not know Luther myself, nor do I want to know him; nor do I preach anything about him, but about Christ. The devil may take him, if he can etc. 15, 1670. These unbending sticks, like King Henry VIII, seek nothing but that one believe them alone; Luther, however, does not desire that one believe him, but the words of God. 19, 300. You must not be Luther's, but Christ's disciple, and it is not enough that you say: Luther, Paul or Peter said this, but Christ himself. 20, 73. Luther did not want to keep the hearts with his writings, but to lead the hearts of all to the sources themselves. 14, 473. God no doubt often laughed at Luther's wisdom and said: I have never had the use that Peter, D. Martinus etc. had to teach, instruct, govern or lead me. 2, 1290. Luther did not mix in anything of offensive opinions, but only made the necessary doctrine clearer and clearer: of repentance, of the forgiveness of sins, of faith, of the right consolation in the cross. 14, 464. Luther did not penetrate anywhere himself with his writings, nor did he request or ask anyone to read them. 5, 723. Since the adversaries defended their errors, abuses and heresies only with vituperation and condemnation, Luther is prompted to investigate better from the Scriptures whether he is wrong or they are wrong. 14, 477.
Luther never changed his mind about the things that are necessary for a Christian to be saved. Luther has always been of one mind in the right things that a Christian needs to know for salvation, and he has never revoked any of them. 19, 242. The main part and
The basis of Luther's teaching is that we are saved through faith in Jesus Christ, the Son of God; on this he builds love towards our neighbor etc. 19, 381. Luther says: "If you attack me in my bodily goods, body or neck, I will gladly yield to you, but in the thing that is called Christ, no one seeks patience or yielding from me. 8, 147. Luther freely admits that he erred in many things, but in those that do not concern faith, for he always taught the same thing about faith and grace. 22, 658. Luther once burned the Pope's decree at Wittenberg, and probably wants to burn it again, and so should other bishops' laws. 7, 937. In the books of Augustine, Luther found many clear sayings that confirmed the doctrine of faith, and comfort for his heart. 14, 462. Luther said that he was not only strengthened by a word of Bernard in the sermon on the proclamation, but also made certain about the whole conception of Paul, who so often inculcates: "We are justified by faith. 14, 461. Luther has dealt with the main things that a Christian must know and that are necessary for salvation in such a way that no one can blame him for ever having been of a different opinion. 19, 289. Luther says: "That you [enthusiasts] praise your holy life and suffering, and judge me that the Spirit of God has left me, we gladly let happen. . 20, 888. Cochläus and Schmid condemn Luther for having written against himself, and later differently than at first. 14, 450 f. Although the enthusiasts are in darkness, they have nevertheless seen that Luther has lost the spirit, and has become a Saul and cannot understand that bread is bread. 20, 992 f. Luther wants to be the judge of the papists and also of the angels through his teaching, so that whoever does not accept his teaching may not be saved, because it is God's. 19, 671. Luther once wrote a humble letter to Duke George; but the little piece had to be in it that he did not humble himself for the sake of his doctrine. 19, 414. Luther wanted to humble himself before King Henry VIII and ask for mercy, since he had preached to him as a different man than before. 19, 415. Luther's humble letter to the King of England was interpreted to mean that Luther had recanted his teaching. 19, 412. Luther says: If I had wanted to obey the dreams of the enthusiasts, I would have had to change my teaching thirty or forty times. 2, 1309. Luther sets against the sayings of the fathers, men, angels, devils, not the old custom nor the multitude of people, but only the word of the eternal majesty,
Luther says: "The same things that I believed and taught from the beginning of the matter about justification and the sacraments, etc. I still believe and confess today. 9, 726. Luther has always held and written the same about what the Spirit of Christ has taught in Scripture, although he has increased more and more from day to day through practice and diligence. 19, 295 f. The longer and more Luther studied the Scriptures, the more he found that his doctrine was firmly grounded in Scripture, but that the opponents' cries and writings were nothing but much-will and iniquity. 14, 477.
Luther remains a student of the Gospel throughout his life. Luther is a doctor of the holy scriptures, but still learns from the piece that he may know Christ and have faith in God. 3, 1807. Luther knows the Ten Commandments, but nevertheless knows that they are still his ABC, in which he must remain a student. 3, 1734 f. Luther confesses that as long as he lives, he must always remain a student of the first commandment. 3, 1840. Luther says: "Although I have preached, written, and thought much about the article of Christ, it still sours me to keep this article in my heart. 8, 724.. Luther says: I know many of them who have learned the infant faith early; but I cannot. 8, 242. Luther says: "I experience in myself how difficult it is to distinguish the teaching of the Law and the Gospel. 9, 802. To those who reproach Luther for always being on one string, he answers: "As often as I have found less in Scripture than Christ, I have never been satisfied etc. 4, 1741. Luther says of himself: "My heart is not so struck by salvation and the life given by Christ as it is frightened by a word of the law. 4, 1894. Luther says: There are many students here, if they have been at Wittenberg for half a year, they are so full of arts that they think themselves more learned than I am. 5, 299. Luther confesses that it seems to be extremely difficult for him to be so attached to the invisible things that one is happy in them. 5, 400. Luther warns by his own example that no one should let himself think that he has learned the Christian doctrine. 5, 1171 f. Luther confesses that he is a lowly, weak Lutheran, because it has become difficult for him and will become even more difficult every day to grasp and retain the cornerstone, Christ. 5, 1242. Luther warns by his own example that one should beware of wanting to know God in any other way than in the Son. 6, 186.
Luther remains a student of the Catechism, also finds that it helps him noticeably, and finds with experience that God's word cannot be unlearned. 5, 1137. Luther says: Dear Lord Christ, I will be your disciple and believe your word, I will close my eyes and give myself captive to your word. 8, 34. Luther is a doctor and preacher, and yet he reads and speaks the Catechism from word to word in the morning and when he has time etc. 10, 25 f. Luther says his Catechism one after the other, like his little Hans, and prays daily that God will keep him by his holy pure word, that he will not grow weary of it. 22, 18 f. Luther says: "I know that I cannot yet say the Lord's Prayer properly, as I am or should be a learned, old doctor. 22, 59 f. Luther says: I am a doctor of the Holy Scriptures, yet the more I look at the infant faith, Our Father, Baptism and Sacrament, the better it tastes to me. 13, 1854. Luther says: I may not boast that I have sufficiently grasped the article of the resurrection of our Lord Jesus Christ and thus can, that I should not learn more about it, whether I am already a doctor. 13, 1884 f. Luther says: I must confess of myself that I have not yet sufficiently grasped and grasped the sermon of faith. 13, 2008. Luther says: I am a doctor of the Holy Scriptures and have now learned the doctrine of faith for twenty years, yet I feel, when the challenge comes, how I hang and wither away etc. 13, 2028 f. Luther says: "I have long been a preacher, doctor and old fighter, but when I have to recite the first commandment, I have hardly grasped and grasped it by a silk bevel. 3, 1813. Luther says: that I see the marital state as being created, ordered and provided by God is such an art that I cannot yet do, whether I am an old doctor etc. 12, 2001. Luther says: The article that Christ is the Son of David and also truly God is still difficult for me, difficult, but people have become so tired of it that they cannot even understand it. 12, 1490. Luther says: When I get up in the morning, I pray with the children the ten commandments, the faith, the Lord's Prayer and some psalm in addition etc. Luther says: "Although I am an old doctor, I experience daily that I still have to say the ten commandments, the faith and the Lord's Prayer with the children etc. 12, 1611. 12, 1640. Luther says: I have learned the Holy Scriptures over twenty years with all diligence, praying and watching, have taught them over twelve years with hard work, and know little of them. 19, 1854.
Luther suffered many temptations from the devil. Luther says: I know that I have no luck in mines, all others had to pay for mine; because Satan does not grant me this gift of God etc. 22, 723. Luther was often plagued by the devil in his prison in Patmos, up in the castle in the kingdom of the birds. 22, 727. Luther says: "The devil has often inflicted on me a small sin, yes, not a sin in itself, so that I could not stay away from it. 13, 1892. Luther says: "The devil sometimes plagues me in such a way that he makes such a sea and fire out of a futile sin that I do not know where I should stay. 13, 1892. Luther has offended Satan, the most powerful prince, with many books; this is the reason why he rages against Luther with severe temptations. 21a, 1044. Luther says: "That I confess of myself: this is my vexation, that my doings and life trouble and distress me more than the grace of the Lord Christ comforts me. 13, 1401. How Luther encountered the obstacles that the devil threw in his way when he had planned to go to the Sacrament on a certain day. 10, 2198 f. Luther says: "Seven years ago, I thought that I would not go to the sacrament sooner, because I would be skilled, and I still had this from the papacy. But I noticed that the devil wanted to hold me out etc. 13, 1854 f. Luther says: I sometimes went to the Sacrament unconfessed, only in defiance of the devil, who wanted to keep me, I should not go to the Sacrament sooner, because I would be quite skillful. 13, 1855. Luther says: "It happened to me myself that, since I did not feel pure, I was afraid of the Sacrament and worried that I would receive it unworthily. Luther says: "I have also been in such a fire of the devil that the sacrament became so strange to me that the longer I went to it, the less I liked it. 13, 1937. Luther says: The devil often made such an image of death for me that I might have died of fright. 13, 1892. Luther says: I must bear witness to the devil through daily experience that he can strike me down if I am not well protected in faith. etc. 12, 711 f. Luther often stumbled against the right doctrine of God's will to such an extent that he almost fell into the abyss of despair etc. 18, 1850. 18, 1850. Luther says: The devil is all around us, and sometimes puts on a larva, as I have seen myself, that he lets himself be seen as if he were a sow, a burning straw mop and the like. 13, 529. 1913. Luther says: "I am often disgusted with myself.
that the devil has caused a riot in my house and wanted to frighten me; but I have taken my calling before me etc. 13, 531. Luther says: "I also thought in my temptations that I would dispute with St. Peter and Paul whether they could have been more severely challenged than I. 12, 711. How great plagues Luther had to bear from the pope, emperor, princes, bishops, the whole world; from brothers, from his sins, Satan and his angels. 15, 2646. Luther says: The devil often attacks me so fiercely and overwhelms me with sad thoughts to such an extent that he completely obscures Christ from me and almost takes him away from me. 9, 259. Luther says: "It has often happened to me that the devil has so examined me through the world and my conscience that my breath and life have become too short. 8, 394. Luther says: "I have indeed often fought with this dreadful beast, the evil conscience, not without great struggle. 2, 1521. Luther says: "It has often challenged me about my ministry, that there is nothing but unpleasantness and misery in it. But that is done by the tiresome devil. 7, 644. What comfort Luther used against the temptations of the devil, because of his sins. 5, 532. How the devil prevents Luther from praying by thinking that he is clumsy. 5, 629. Luther was often plagued with such severe temptations that he thought that no one had endured such severe ones; few have to struggle with such severe temptations. Luther says: "The devil would rather break my neck in a moment than let me stand there and preach and storm his kingdom. Luther says: "I often feel the devil's rage within me. At times I believe, at times I do not believe; at times I am happy, at times sad. 10, 1056. Luther says: As soon as I took hold of any word of Scripture and relied on it as a holy anchor, my temptations immediately lost their vehemence. 9, 695. Luther says: Experience has taught me all too often that when the devil takes hold of me apart from the Scriptures, he makes me not know where God or I remain. 8, 676. Luther says: "I have had unspeakable trials in which no creature has been able to help me; but I have not been forsaken by Christ in all difficult cases. 6, 205 f. In such great trials, which Luther had to suffer, there would never have been a remedy nor counsel, if Christ had not opened the Bible to him etc. 6, 207. That our cause is God's cause is a necessary consolation, with which Luther often stood up against the
Luther and Indulgences. Luther desired nothing more than that the one abuse of indulgences be stopped; but it was followed by a flood of wonderful and exceedingly great benefits. 4, 2064. In the beginning of his cause, when he wrote against indulgences and other abuses, Luther had received from God the gift that he relied solely on the help of God. 4, 1955. Luther started the game against indulgences on his own initiative and was always ready to dare and expect the utmost. 4, 209. Since Luther waited for the judgment of the church and the Holy Spirit in the matter of indulgences, he was soon ordered to keep silent, and one invoked custom. 14, 453. In the beginning of the dispute, Luther did not yet suspect or dream of a future change in the customs, did not even reject indulgences completely, but only demanded moderation. 14, 465. Since Luther began to advise the people not to listen to the criers of indulgences, he believed that he would have the pope as his patron. 14, 440. When Luther first undertook to write against the gross errors of indulgences in Anno 17, D. Hieronymus Schürf resisted him: "Do you want to write against the pope? etc. 22, 1403. Luther says: Many people advised me not to do anything against the pope, on whose beckoning and waving my life would stand. 22, 1718. Bon den manverlei absprechenden Urtheilen über Luther, nachdem er die Ablaßthesen veröffentlicht hatte. 8, 1353. When Luther first began to write Against Indulgences, he was completely abandoned for more than three years, and no one reached out to him in the fight with the papists. 22, 679. What Luther, since he first attacked the indulgences, answered his prior and subprior, who were afraid. 5, 1204. Luther says: "In the beginning of my writing, I sought only the abuse of indulgences, not the indulgences themselves, much less the pope, understanding neither Christ nor the pope correctly. 6, 932. Luther himself has seen quite a few in the papacy, and heard of many more, from monks and all kinds of authorities, who did not die on the basis of the pope's mass or letters of indulgence, but on the basis of Christ's death.
Luther at the imperial congresses of Augsburg and Worms. Luther's thoughts on the journey to Augsburg [1518] were: Now you must die; and he imagined a funeral pyre ready for him. 22, 1908. Spalatin's account of Luther's action with Cardinal Cajetan at the Diet of Augsburg in 1518. 21b, 3241 ff. Luther says: Since I was frightened by the prestige of the name of the church, I offered myself for silence against Cardinal Cajetan; but he demanded the recantation. 14, 453. Before his departure from Augsburg, Luther wrote to Cardinal Cajetan: he would keep silent if silence were also imposed on his opponents. 15, 589. Since Luther could not obtain from the Cardinal at Augsburg that his opponents would also have to be silent, he appealed from the Pope to the Concilium and departed. 17, 1361 Luther's report on the proceedings at the Imperial Diet
Luther and the disputation in Leipzig. Luther wants to write to Duke George of Saxony about the disputation in Leipzig for the third time, after the duke has twice given him an evasive answer. 15, 2446 f. Duke George of Saxony himself was present at the disputation in Leipzig. 15, 1145. Initially, the University of Leipzig and its chancellor, the Bishop of Merseburg, opposed the disputation being held in Leipzig, but Duke George of Saxony ordered it to be admitted. 15, 836 ff. The reasons which induced Duke George of Saxony to allow the disputation to be held at Leipzig, against the prohibition of the pope and the bishop of Merseburg. 15, 1209 f. We did not offer Leipzig, but agreed to it, forced by necessity. 15, 2487 Luther answers to Spalatin against Eck's false pretense that Luther and Carlstadt had suggested Leipzig or Erfurt as the site of the disputation, and not Wittenberg. 15, 1307. 2486 f. It was Eck, not Luther, who started the disputation in Leipzig; therefore, Luther's word: This matter was not started in God's name, can only be attributed to Eck. 18, 1258. Luther did not speak the words: "This thing is not begun in God's name" in reference to his cause, but of the disputation at Leipzig. 18, 1257. Luther put his twelfth [later 13th] thesis for the disputation at Leipzig in such a way that he would have the opportunity to draw the nullity of the Decretals to the attention of the public. 15, 2470. Luther says: There is no pious man who may assure me that I am overcome at Leipzig of a heretical point, be it Bohemian or Welsh. 11, 2308. Luther says: "On my conscience, I know nothing else to say, because everything that I have held at Leipzig is Christian, so that I also want to die on it with God's help. 11, 2308. From the disputation at Leipzig, one assumes to cover up and embellish all previous iniquity and misconduct, and blames Luther for wanting to advocate heresy against the Bohemians. 11, 2307. Of the three bishops and the eleven elders of the Dukes of Saxony, not a single one attended the disputation in Leipzig. 15, 1214.
The court jester of Duke George bitterly and ignominiously attacked Eck at the disputation in Leipzig. 15, 1215. Luther came to the disputation in Leipzig only "under the wing of Carlstadt," whose escort included those he would bring with him. 15, 849. At the disputation in Leipzig, Luther preached on the Gospel on the Day of Peter and Paul, which encompasses the subject matter of both disputations; Luther presented the epitome of the same. 15, 1168 f. The Gospel Matth. 16, 13-19 grasps all matters of the entire disputation at Leipzig, for it speaks of God's grace and our free will, and of the power of St. Peter and the keys. 11, 2309. Luther confesses that we are defeated in the disputation at Leipzig by shouting and giving, that is, by the Eckian modesty; for that is what he himself calls it. 15, 1145. Luther writes that the disputation at Leipzig was a waste of time, not an exploration of the truth; for as much as Eck lay, almost no decisive point was touched. 15, 1144. Eck wanted the matter to be dealt with at the disputation in Leipzig without notaries with mere and free shouting. 15, 1146 Because of the praise of the memory and the tongue, it was determined at the disputation in Leipzig, according to Eck's will, that the books should be left at home. 15, 1147. According to the judgment of all, indulgences and their screamers became ridiculous at the disputation in Leipzig. 15, 1152. At the disputation in Leipzig, the protection of indulgences became laughter and mockery, while Luther had expected this to be the epitome of disputation. 15, 1166. Luther solemnly confirms that the Articles of the Church, which he had undertaken to defend as Christian at Leipzig, were ungodly condemned by the Concil at Costnitz. 4, 969. etc. Luther condemns all who gave their consent to the ungodly condemnation of the Articles of the Church at the Council of Costnitz. 4, 969. Luther testifies that John Hus and Jerome of Prague were wronged, and that the pope and his followers were the most godless of murderers. 4, 970: How shamefully the Leipzigers dealt with the Wittenbergers at the disputation. 15, 1301 f. When the Pauline monks at Leipzig learned that D. Luther was in their church, they immediately ran down from their choir, took the monstrances with their sacrament and hurriedly carried it into the sacrament house. 15, 1208. D. Pfeifer names as the theologians who were in Leipzig at the time of the disputation: Matthias Hanensis, Hirsberg, King's Court, Suebi, Düngers
Luther's confident courage in the face of the pope's ban and the emperor's eight. Luther expected the curses from Rome every day and made arrangements for everything so that he would be ready to leave without knowing where he was going. 15, 2427. Luther writes from the Wartburg: By the grace of God, I am still as courageous and defiant as I have ever been. 5, 339. Luther writes a letter of comfort to the Wittenbergers, so that they will not be afraid of the hare-men, the papists, since he is not with them. 5, 310. The other beginning of the Lutheran noise is the most holy father Pope Leo with his untimely ban. Doctor Eck (Sau) and other papists helped with this etc. 17, 1361. Luther is excluded by papal and imperial ban, and completely exposed to all men to be beaten to death, safe by no other protection than the heavenly one. 15, 2597. Luther says: I consider the pope and our angry neighbors as stubble and straw. 6, 408. Although Luther is exposed to the danger of death at any hour, without any human protection, he despises the threats of Duke George to the highest degree. 15, 2612. Luther has never been afraid of the papacy, but they have feared him very much up to now and must still fear him, because their conscience stands for Luther against themselves. 19, 1297. Luther says: I have been in the ban for twenty years; our Lord God does not ask anything about their dread. 7, 1116. Luther says: I have never felt the pope's ban. The pope has been in my ban for twenty or more years; whether he has felt the same, I let them say or remain silent. 14, 375. Luther says: I, Doctor Martinus, am already, praise God! condemned by the pope and sentenced to death. 13, 1426. The papists defy Luther, why he is so despondent and does not come to Rome, just as if Christ had run wantonly to Anna's, Caiphas', Pilate's, Herod's house and killed himself. 15, 1556 f.
Luther's stay at Wartburg Castle and return to Wittenberg. Luther's letter to the Elector, in which he congratulates him on the cross (the unrest in Wittenberg); he should not be frightened by it. Luther wants to be back in Wittenberg soon. 15, 1984. Luther writes to the Elector that he should be obedient to the authorities, the emperor, and
Luther is not to resist or oppose anyone who wants to capture or kill him. 15, 1993. Luther writes to the Elector: I want to keep E. C. F. G. safe in body, goods and soul, for the sake of my things, believe it E. C. F. G. or do not believe it. 15, 1993: About Luther's capture, the opinion gains the upper hand that he was captured by friends. 15, 2510. Luther reads the Greek and the Hebrew Bible at the Wartburg. 15, 2511. Luther says: "If I am not a prophet, I am certain that the Word of God is with me and not with the papists, for I have the Scriptures to myself, and they alone have their own doctrine. 15, 1479. Luther complains to Spalatin that no one has neither heard nor seen anything of the little books and letters he sent from the Wartburg. 19, 562.
Luther and the Rottengeister. Luther says: Where the seditious murderous spirits with their peasants would not have fished me out of the yarn, it should now be different with the papacy. 13, 2627 f. Luther says: If God will not give us faithful preachers and church servants, then the devil will tear our churches apart through the Rottengeister etc. 12, 1175. Luther says: O what have I suffered from the prophets in these short years, who wanted to persuade me badly with swearing and boasting that the Spirit was with them. 14, 1861. Luther says: "I have had more than thirty red spirits before me; but I refuted all their things with the saying: "This is my dear son etc., whom hear." 12, 1174. Where Luther would not have written, no pagan would know what the pope is, and no pope would be able to withstand some pagan, without with outrage, fire and sword. 14, 347. Luther has answered the red spirits that he desires neither dreams nor visions, nor special revelations, and also does not want to believe them. 2, 1309. Luther says: "During these twenty years I have had more than fifty red spirits who wanted to teach me, but God has protected me from them. 22, 1067. Luther says: "The red spirits cannot escape me, I can soon judge and judge whether their thing is God's word or man's teaching, because I do God's will etc. 8, 34. Luther says: "I, who have been in the service of Christ for twenty years, can testify with truth that I have been attacked by more than twenty sects. 9, 14: In how much heartache Luther was put through the unrest that Muenzer, Carlstadt and Zwingli aroused. 5, 91 f. Luther says: "I myself have had ten high prophets with me, who have always
Luther's conduct is not only unobjectionable, but also praiseworthy. Luther also wants to be pious before the world, and he is, so much so that they should not be worthy to undo his shoe laces. 19, 414. Luther is a poor sinner; not that he wants to be so before the world and the unbelievers, but before God and his dear Christians. 19, 414. How Luther held his ground against his enemies for many years, since they sought to kill him. 5, 286 f. Luther says: I will (if God wills) on the last day also bring a good record of my good works, so that I have served the world and everyone, even my enemies. 9, 1724. Luther says: I would not gladly change my life with the most holy papist. 16, 343 f. Luther says: I do not like it when someone wants to prove himself as a Christian by the fact that he can eat meat, not fast, scold the pope and the priests etc. 19, 1012. Luther's life coincided with his speech;
Luther's Zeal in Prayer. Veit Dietrich writes: Not a day goes by in which Luther does not take at least three hours, which are most convenient for studying, for prayer. 16, 1763: Etliche Gebete Luthers in seinen Todesnöthen (July 6, 1527). 21a, 993 ff. Luther says: The devil has very often plagued me with such thoughts and prevented me from praying: You are not skilled to pray now etc. 13, 1996. Luther says: I have no doubt that through our prayer many evil practices of the persecutors of the Word have receded and been hindered. 13, 608. Luther confesses: "Sometimes I, who teach and command others, have learned by my own example that prayer is the most difficult work of all. 5, 489. Luther has learned through his own experience that he has very often lost the ability to pray because of the thoughts of his sinfulness. 5, 493. I must, says Luther, pray primarily because of this one cause, because I am a very great sinner and need mercy. 5, 493. Luther says: I have often learned more in one prayer than I could have gotten from much reading and writing. 10, 1400. Luther says: I think I should also be a doctor of the Holy Scriptures, nor must I pray daily that God will sustain me and stand at my right hand. 7, 1320. Luther says: I feel, when I want to pray for my dear Germany, that the prayer bounces back at me and does not want to penetrate, as it usually does. 10, 457. Luther can also truly say and testify that where the heart prays earnestly and fervently, such prayer is heard by God as soon as it is begun. 2, 1644. Luther asked the most against vanity; God also graciously protected him from it. 7, 1081. Luther says: My prayer has been daily since the beginning, that I would not be hopeful, and God has heard me until now, and has sometimes humbled me more than I could bear. Luther orally prays the Lord's Prayer, the Ten Commandments, the Faith, and other Psalms and Proverbs early every morning. 5, 1137. Although Luther is a great theologian, he prays the Catechism together with his children, paying attention to every single word, what it means. 4, 1905. Luther often teaches that one should begin both a magisterial office and marriage with invocation of God and prayer. 4, 1924. Luther says: With me it is so, that I never pray better, than in the emergency. 4, 1759. Luther says: "I have asked God with great earnestness, and still pray daily, that he will ward off the revenge of the papists, and that no war will be waged in my country.
Let Germany come to my life. 9, 1856 f. Luther says: "I am sure that God will hear my prayer, and I know that because I am alive, there will be no war in Germany. 9, 1857. Luther says: "I have confidence that if we persist in prayer earnestly and fervently, we will ask God for the coming of the last day. 2, 29. Luther says: "My prayer and the prayer of the whole church is a great blessing of God, through which the fierce anger of the adversary is driven away and prevented. 1, 1582.
Luther is kind and gentle, even against sinners and the godless, but not against the stubborn and obdurate. Luther does not bite, but out of necessity, in order to interpret the Scriptures, he must refer to the customs of his time. 8, 1645. Luther says: I do not hate the papists and other erroneous spirits in such a way that I should wish them evil, but would like them to come down to the right path. 9, 544. Luther says: I do not touch the papists for the sake of their lives, but I cannot be silent about doctrine; the more they forbid us, the more we want to bite etc. 11, 2076. Luther's answer to Henry VIII's accusation that he was beißia. 19, 297. Everyone desires more modesty from Luther, especially his enemies, who observe it least of all. 19, 487. Luther says: "I am provoked to vehemence by the most atrocious malice with which they go against me and the Word of God. 19, 485. Luther still recants and regrets from the bottom of his heart if he has written any syllable for the good of the papacy and its kingdom, and asks his readers to beware of such error. 19, 293. Luther says: It cannot be that I should think anything good of the pope, cardinals or bishops of Mainz. 2, 1475. It is nothing gross that Luther despises and bites a king of the earth, since Henry VIII did not shy away from blaspheming the king of heaven in his speeches etc. 19, 349. With which Luther justifies his harshness and vehemence against King Henry VIII. 19, 349. Blessed is Luther, who is praised by such a powerful testimony of his contemporaries that he did not pursue the cause of truth sluggishly, but even vehemently, yes, all too vehemently. 18, 1913 Luther confesses his guilt and rejoices with all his heart that this testimony is given to him in the world that he acted violently in the cause of God. 18, 1913. Luther, when they say that he is more vehement than is fitting, can say with David: My hands are clean. 4, 1497. Although Luther has often been irritated to write Seihender, he has
Luther's altruism. Luther sometimes takes a copy of his writings from the printers, because other writers, even translators, receive a gold florin for a quaterne. 21a, 984. Luther says: I have nothing, have only four or six cups; but I will, 'where it vonnöthen, gladly go to the emperor, and this neck to it. 13, 2512. Luther says: If I knew that it was worth nothing more than honor and good, and could earn the good of the whole world three times over with it, it should not be possible for me to preach a sermon. 8, 1201. Luther says: We have neither sought dominion nor our own benefit, but have served all the world with our life and limb, and have neither burdened nor harmed anyone. 7, 600. Luther says: If I should preach that they would give me much, that they would make me a king or emperor, then they should not bring me into the pulpit with ten horses. 7, 1040. Luther says: If I wanted to be a prankster, I would do nothing else but act against the gospel, then I would have good and honor from it. 8, 918. Luther says: If I wanted to court the pope and pretend, I hoped to gain a bishopric and great wealth as easily as they do; but because I do not want that, they are all hostile to me. 8, 13. Luther says: I have done my part, I wanted to advise and help the German country. 10, 480. Luther's wife said: If my husband had set his mind on being stingy, he would have become very rich. 22, 233 Melchior Lotther, a printer, acquired a great deal of money from the books Luther gave him to print, so that one penny bought two. 22, 230. Since Bugenhagen brought Luthern a hundred florins as a gift, because he had administered Bugenhagen's office in his absence, Luther did not accept it. 22, 218. Someone said to the pope, why he did not punish that monk [Luther] with money? He answered: That beast does not want to accept money. 22, 1886. Luther says: I have never asked my lord in Saxony for a penny, because I am here.
Luther's charity and love of neighbor. Luther reports to Amsdorf that his house is full of sick people. 21a, 1028. Luther has never met a poorer man than himself. 21a, 74. Luther is forced to refuse Eberhard Brisger's request that he lay out eight florins for him, because he owes more than a hundred florins, and Cranach and Döring no longer want to admit him as a guarantor. 21a, 921. Luther writes to Jonas: We are forced to give away more than we have, especially I, although the Lord amply reimburses everything. 21a, 1650. Luther is not only completely sucked out, but is plunged into such great debts that he has had to pawn three goblets for 50 guilders, and sells a quarter for 12 guilders. 21a, 921 f. Luther writes: We are otherwise without that, and I in particular, here almost highly enough burdened and overburdened with fortune. 21b, 2653. Luther once asked Duke John Frederick to issue a public order that no one should bring Luther's petitions to the court; but the prince did not want this. 22, 1914 Luther said: "Dear Käthe, if we do not have more money, the cups must follow; one must give, if we want to have something else. 22, 497 f. Evidence of Luther's great charity. 22, 1814. Luther writes: I do not wish that the Cardinal at Mainz should have my calculus for an hour, although I have attacked him vehemently. 21b, 3071. Luther says: I am a sheep and remain a sheep, that I believe so easily, let myself be led and guided so, and do not rather follow my own sense etc. 19, 417. Luther said that he was a very simple-minded person who could easily be deceived; just as the nightingale, the most simple-minded of all birds, is easily caught, so he too is easily deceived. 22, 1782. Luther complains to Spalatin that the tree trunks given to him by the Elector and selected by his friends were sold by the bailiff etc. 21b, 2702 f. Luther took the four children of D. Sebaldus Münsterer, a lawyer, whose wife had died of the plague. 21b, 2387. Luther writes to the council of Wittenberg: "You know that my giving is so much and so daily that I can't do it.
Luther's intercessions and recommendations. Luther intercedes for a man whom the Wittenberg bakers do not want to admit as a member of their craft because he is the son of a bather. 21a, 185. Luther intercedes for a widow who had bequeathed her house to the canons of Wittenberg and wanted to revoke her will. 21a, 203 f. Luther supports the request of the council of Kemberg for relief from taxes. 21a, 219. Luther sends two petitions to Spalatin, one from an expellee, the other from the widow Landmann. 21a, 290 f. Luther intercedes for Jodocus Mörlin. 21a, 329. Luther advises Nie. Hausmann that he may give to a poor man what his brother has bequeathed in stones. 21a, 411. Luther prays for a fisherman who has committed an offense against the prince's fishery. 21a, 421. Luther recommends to Nie. Hausmann a monk who had left the monastery. 21a, 445. Luther asks Hausmann to get a young person an apprenticeship with a wool weaver. 21a, 450 f. Luther has given a letter of recommendation to Spalatin for a man who is in danger because of the Gospel and asks for him. 21a, 453. Luther sends two petitions to Spalatin for delivery to the Elector. 21a, 458. Luther asks on behalf of a journeyman painter who did not feel safe in Wittenberg because of a death committed two years ago, that Spalatin help Luther to calm him down. 21a, 488 f. Luther asks on behalf of a girl from Torgau that Spalatin work with the prince so that the breach of trust committed against her will be stopped. 21a, 494, Luther recommends a young man to Spalatin for support. 21a, 495, Luther recommends to Spalatin the fugitive provost of the Neuenwerk in Halle, and asks him to present to the prince the petition of the poor old priest.
Luther's way of life. Luther is of medium length, lean from worry and study, so that one could almost count the bones through the skin, still fresh in age and with a clear, penetrating voice. 15, 1200. Luther is, according to his life and manners, very polite and
He is friendly and has nothing sour or austere about him; indeed, he is able to be himself at all times. 15, 1200. Luther is merry, joking, lively and always cheerful in company, always cheerful and cheerful face, no matter how much the adversaries threaten him. 15, 1200. Luther says: This is my sin, that I eat meat on the fast days of the papacy and do not look sour, but am cheerful; that is what they call splurging and living in luxury. 16, 343. Luther praises a pure, good, common household food; he does not appreciate glorious morsels and grants them to others who eat them gladly. 22, 1668. Although Luther was neither small nor weak in body, he used to eat and drink very little. 14, 460. Melanchthon says: "I have often seen that Luther was content with a small loaf of bread and a herring every day for many days. 14, 460. Melanchthon says: I have seen that Luther ate and drank absolutely nothing four days in a row, although he was completely well. 14, 460. Luther goes to sleep at the ninth hour, and when he has his nightly rest, he is refreshed. 22, 1682.
Luther's household and property. Luther says: "For a while I had two hundred florins for my salary, but now I must have three hundred florins, because everything has become too expensive. 7, 1285 f. Luther asks the Elector for permission to build an emergency building for his monastery, and for the promised black and white robe for himself. 21a, 165. Luther thanks the Elector for gifts of cloth for clothing. 21a, 1345 f. The Elector prescribes to Luther for life the interest of 1000 florins, annually at 50 florins etc. 21b, 2675. Luther's own handwritten list of his possessions, for the collection of the Turkish tax. 21b, 2735 f. Luther said: If the prince would give a nobleman a thousand florins, he would not receive my house with it, and I have only three hundred florins; but God gives enough, he blesses it. 22, 493. Luther says: My housekeeping is wonderful, because I consume more than I earn. I must have fifty guilders for the kitchen every year; I keep silent about other things. 22, 1926. Luther says: I have nothing, yet I eat and drink as well as anyone who has plenty of mammon. When he dies, he takes as much of it with him as I do. 11, 1619.
Luther's Workload. About Luther's overload of business. 4, 1224 f. Luther has to preach twice a day. 11, XXXIII. Luther says that he is so drawn away from the interpretation of Scripture by business and worries that he has almost no leisure left.
must. 21b, 2039. Luther must employ three presses alone. 15, 2426. Luther is overburdened with work. 15, 2450. Luther says: "I certainly have a quick hand and a lively memory, from which everything that I write more flies out of me than it is pressed out; but even so I do not do enough. 15, 2491 f. Luther is overburdened with work; he preaches twice a day, reads on the Psalter, works on the Postille, besides, there are many enemies, secondary work, letters etc. 15, 2509. Luther has to lead a short life, and so short that he probably needs three hours (would like to say more) where he has one etc. 21b, 2381.
Luther's illnesses. Luther says: When I began to write, I was so weak in body that I did not expect to live another quarter of a year, and did not expect that so great a change would follow my writings. 22, 1908. Luther was frightened by a sudden stagnation of the blood around the chest and was almost lifeless, but was cured by a drink of the water of the Cardui benedicti. 21a, 918. Luther reports to Spalatin of a severe attack of illness he had on July 6, 1527. 21a, 985. Report of D. Bugenhagen and D. Justus Jonas about Luther's high spiritual and bodily challenges on July 6, 1527. 21a, 986 ff. Luther is not yet fully restored to his former health. 21a, 1024. Luther has been plagued by a severe, almost fatal catarrh, so that he could neither whisper nor make a sound etc. 21a, 1288 f. When someone said to Luther that he could live forty more years, he said: "God be thanked for that! If he offered me paradise in which to live another forty years, I would not accept it. 22, 1312. Luther complains about weakness of the head, which keeps him from working. 21a, 1535 f. 1537. Luther has been bothered by toothache during the night and tormented with it. 21a, 1547. Luther has had a toothache all night. 21a, 1550. Luther complains that he is hindered in his work by headaches at Coburg. 16, 2313. 2316. 2322. Luther suffered from a new kind of effervescence in his head at the Coburg fortress (this summer), and was much prevented from writing. 21a, 1593: Luther is very weak and sick in the body after the Imperial Diet in Augsburg. 21a, 1580. Luther writes to Amsdorf: "Now I am still so plagued in the head by effervescence that I cannot read and write much, so dull has Satan made me in the desert. 21a, 1599. Luther tells Jonas about a difficult night that rr had. 21a, 1638. Luther complains that he is losing much strength, especially of the head. He is prevented from writing,
Luther often thought that the devil alone was trying to kill him. 19, 1503. The Jews who wanted to poison Luther confessed nothing; however, he worked for their release, although there was urgent suspicion. 21a, 719. How D. Luthern was confessed to with poison and assassination. 15, 443 ff. Luther expects his murderers from Rome or elsewhere. 15, 2431. A Polish Jew has been hired for the sum of 2000 gold florins to kill Luther with poison. 21a, 683 f. Luther was warned against a Polish doctor who wanted to kill him with poison, to whom the Poles had promised 4000 florins. 22, 1888. Luther calls his servant Wolfgang Sieberger for protection against a suspicious person. 22, 1888. Luther says: I know that the tyrants can take nothing but the poor maggot sack, the body, and the high scholars my honor, which are not mine for a moment. 19, 417. Luther says: How sometimes I have had to suffer death over the Gospel, and it has soured me heartily and still will, so that I may serve my Germans in this. 10, 456.
Luther complains about people's ingratitude and contempt for the gospel. Luther says: "People everywhere are now so foolish about the gospel that I almost do not know whether I should preach more or not; but it happened to Christ in the same way. 11, 2291. Luther says: "I have often said it and still say it: I wish I were not allowed to preach any more, for those to whom we preach and who have the gospel, do us the greatest harm etc. 13, 1572. If Luther had not been specially strengthened by God, he would have long since grown tired and fainthearted of the unrepentant world's stubbornness and malice. 1, 457. Luther says: If I did not consider God's honor and the people's benefit, I would not want to preach for the rest of my life. 4, 1409. Luther says that if he had seen that the present troubles would come, he would not have begun to teach the gospel. Now he is comforted by the fact that his ministry is God's ministry. 6, 576. Luther says: "Without the hope and waiting of another life, I would not come to the preaching chair for one hour in my life, if I were given three kingdoms. 9, 854. Luther says: If I did not preach for the love of our Lord God, I would not preach a word, for those who want to be most evangelical despise it. 12, 1645. Philip Melanchthon often said to Luther, since he did not like to preach: Go and praise our Lord God. 4, 1605 f. Luther says: "For many years I have diligently thought about how I could preach about the Lord Christ in such a way that everyone would like it and no one would be annoyed by it. But it will not do. 13, 151s.. Luther says: "I see my
It is a wonder in the church that one yawns out there, the other out there, and hardly ten or twelve are there to notice anything from the sermon. 13, 2448. Luther says: If we did not have such a godly prince who loves the truth, the nobles would have driven us out of the country long ago. 9, 748. Luther says: I would not like to bring Wittenberg into such a bad reputation, as Paul did to the Corinthians by such urgent begging for the livelihood of the poor. 9, 745. Luther says: Our people cannot be moved by hunger, war or plague, therefore the Turk or someone else will come and turn everything around. 6, 220. Luther says: "I fear that the disobedience and courage of the young people will soon be punished more horribly than anyone thinks. 9, 1281. Luther says: "I fear that Germany will have to suffer a great defeat; when this happens, remember what I have said. 13, 2299. Luther prophesies: The righteous will be snatched away before the disaster; therefore we will also die in peace before the disaster and misery will befall Germany. Luther says: "There are still some godly people living everywhere, for whose sake God is postponing punishment. But when these will be gone, the fall of Germany will follow. Luther confesses that he too is sometimes overcome by impatience because of the ingratitude of the world against the pure doctrine; but these thoughts are evil. 5, 370. Luther writes to Spalatin: "I will indeed finally be forced to seek my livelihood in another way, because the interest of the monastery is not paid. 21a, 613. Luther experiences everywhere how maliciously and fraudulently (not to say thievishly) one hands over to him what the prince gives him honestly and abundantly. 21b, 2703. Luther says: It has often happened to me, when I have obtained something from the prince with good graces, that the court servants have come to it and have prevented it. 1, 1467 f. Luther would have left the monastery long ago, and turned elsewhere and lived from his work, if the shame of the Gospel and also of the prince had not kept him. 21a, 675. If the world does not want to give us our sustenance for the sake of the Word, Luther wants to learn to earn his bread with manual labor. 19, 1787. Luther has begun the art of woodturning with his servant Wolfgang, for which Wenceslaus Link is to provide him with several instruments. 19, 1787. Luther says: "If we did not have it from our ancestors' charitable endowments and alms, then the citizen would be halfway in the
The gospel has long since been eradicated from the cities, the nobility and the peasants in the countryside. Luther says: "There is such contempt for the Gospel, ingratitude and forgetfulness in the territory of our sovereigns that it makes me want to break my heart. Luther writes to Käthe that he will not return to Wittenberg because of the immorality and contempt for the Word, and asks her to move to Zülsdorf. 21b, 3125 f. The University of Wittenberg asks the Elector to cooperate in making Luther give up his decision to turn away from Wittenberg. 21b, 3126 st. Brück writes to the Elector about Luther's departure from Wittenberg: If Martinus wants to sit on his head, I note that Philippus will not stay either. 21b, 3131 f. The Elector writes to Luther about his departure from Wittenberg: "We have not heard your complaints, therefore we do not know what to do about them. 21b, 3133.
Luther's settlement in Mansfeld, death and burial. Luther writes to Melanchthon about the negotiations in Eisleben, about his journey, and about an indisposition he had contracted. 21b, 3191. Luther writes to Melanchthon that, having received the prince's order to return, he wants to leave Eisleben soon. 21b, 3202 f. Johann Aurifaber reports Luther's death to Michael Gutt. 21b, 3213. D. Jonas' letter to the Elector about Luther's death. 21b, 3378 ff. Des D. Justus Jonas und M. Michael Cölius Bericht über Luthers Abschied aus diesem Leben. 21b, 3381 ff. In a letter to the Count of Mansfeld, the Elector orders that Luther's body be brought from Eisleben to Wittenberg and buried there in the castle church. 21b, 3392 f. The Counts of Mansfeld write to the Elector that they would have liked to keep the body of Luther, who was born and baptized in Eisleben and also died, in their lands. 21b, 3393 f. The Elector orders an epitaph for Luther's grave and sends a gift to the widow, who is said to be short of money. 21b, 3394 f. D. Augustin Schurss program on the corpse of the blessed Luther. 21b, 3396 f. M. Michael Cölius' funeral sermon on Luther, delivered at Eisleben. 21b, 3397. For a whole year before he died, Luther was always thinking about death, talking about death, preaching about death, writing about death. 21b, 3404. D. Johann Bugenhagen's sermon, delivered at Luther's corpse and burial in Wittenberg. 21b, 3414 ff. Speech of Philipp Melanchthon, delivered at
Lutherans. The unlearned Lutheran canons proof why and how far they are Lutherans. 15, 1278 ff.
lutheran. How the Lutheran Noise Started. 17, 1357 ff. The Lutheran din was not started by Duke Frederick, but by the Bishop of Mainz through his plunderer Tetzel, or rather through his blasphemous sermon. 17, 1360. The Bishop of Mainz started the Lutheran noise by his cursed, thieving avarice and by his blasphemous Tetzel, whom he sent. 17, 1360. Luther says: I ask that people keep silent about my name and not call themselves Lutheran, but Christians. What is Luther? 10, 370. Those who are scolded as Lutheran are the least Lutheran, and those who want to be praised as papist are found to be the most Lutheran. 19, 1349. If Luther were rich enough, he wanted to make pabst, cardinals, bishops, priests, monks etc. better Lutheran in a month than he is himself. 19, 1296. Luther is pope, without the thanks of the papists, from whom they have learned, on the
Liège. The Bishop of Liège, Eberhard von der Mark, is favorable to Luther's cause. 18, 1587.
Lycambes. Lycambes is said to have been led to hang himself by the biting poems of Archilochus. 3, 1273.
Lycurgus. Lycurgus thought that he had given the Lacedemonians laws that they should keep forever; but he did nothing. 5, 1418.
Lyra. Lyra, a good Hebrew and faithful Christian, does a good job in interpreting the Scriptures, where he goes against the Jewish mind, according to the New Testament. 3, 1884. Lyra is better and "purer than both old and new Hebraists, who follow the rabbis too much. 3, 1884. Lyra, Burgensis and Reuchlin give the immensely different interpretations of the title of the 9th Psalm. 4, 672. The time has now come, of which Lyra and others all say that after the fall of the end of Christ the world will live freely and say: there is no more God. 6, 937. In the beginning, Luther was hostile to Lyra because he follows the text so diligently and likes to stick to it; now, however, for his sake, he prefers him to all other interpreters of Scripture. 1, 626. Few of the Latin church have written about Moses; Lyra is the most distinguished and, according to him, other than Hugo. 1, 950. Lyra and others, who are the most learned in the Hebrew language in our time, think much of the lies of the Jews. 1, 998. Luther wishes that a brief interpretation were made of the whole Bible, as the good man Nicolaus de Lyra has done. 14, 375 f. Nicolaus de Lyra says: the Antichrist will therefore not pay attention to women, so that he may make himself a greater semblance of holiness. 13, 1301. Lyra does well, as he urges the Jews with the word adhuc.
modicum, "another little one," and they cannot escape it. 20, 1933 f. Luther says: I am surprised that Lyra is not burned for the sake of the word, that he does not want to let popes, cardinals, bishops, prelates be the church. 16, 2292. Lyra's books deal, as I believe, well to the third part with the Antichrist. 14, 2126. Luther highly praised Lyra's Commentary on the whole Bible, and recommended to read it diligently, because it would be very good. 22, 1399. Cyril, Chrysostom and Origen have great clamor for the judgment of men; but Lyra surpasses them in every way in his one book. 22, 1892.
Macarius. From St. Macarius, to whom the parents brought a virgin, who seemed to them to be a cow. 3, 1154. At the prayer of Macarius, God opened the eyes of the parents so that they saw that it was their daughter and not a cow. 13, 2571. Macarius, Antonius, Benedictus did a great, noticeable harm to the church with their monasticism. 22, 1395.
Maccabees. As cheaply as the first book of the Maccabees should be included in the number of the holy scriptures, so cheaply is this other book thrown out. 14, 85. The second book of the Maccabees is not the other book of the Maccabees, but "another book", because it reports some stories that happened before those of the first etc. 14, 82 f. That which Daniel prophesies in the eleventh chapter, of the abomination and calamity of the people of Israel, the same fulfillment describes the first book of the Maccabees. 14, 80 f. The first book of the Maccabees is a very necessary and useful book to understand the prophet Daniel in the eleventh chapter. 14, 80. The whole second book of the Maccabees is uncertain and rejected by the ancients; but the 12,000 Drachmas have the heartache to make articles and commandments as they wish. 18, 880. The books of the Maccabees prove nothing against the Scriptures, because Malachi is the last prophet, and Nehemiah the last historian, who lived until Alexander. 20, 1931. The Maccabees may well be called David's blood and children, from the mother line. 20, 1945.
Macedonians. The Macedonians taught that the Holy Spirit was not true God, but a creature of God through which God moved the hearts of men etc. 16, 2215.
Macedonius. Macedonius was the bishop of Constantinople, the largest capital of the entire Oriental empire, and he started the Macedonian mob. 16, 2215. alone
Macedonius challenged the article of the Holy Spirit; but he soon fell and went down. 22, 284.
make. Everything is "made" by One Maker, who is the Lord, Word, Spirit. 3, 1918.
mighty. No one is mighty in his own strength who believes in Christ, but becomes weak and suffers all things. 4, 611.
Mackerode. Luther asks Count Albrecht zu Mansfeld for kind treatment regarding mining for the "Mackerode" who are related to him by marriage. 21b, 2460 f.
Madai. Madai are the Medes. 1, 658.
Maids. In German, the young people are commonly called Mägde or Mägdevolk, and not Jungfrauenvolk. 20, 1804. In German, "Magd" means such a woman who is still young and wears the wreath with honor and walks with her hair. 20, 1803. A maid's work, because God's command is there, must be praised as a service of God, and far surpasses all monks and nuns in holiness and hard living. 13, 2358. It is to be regarded very low that a maid cooks, washes, sweeps etc. in the house, but because God's command is there, it is a service of God, and far surpasses all monks and nuns holiness. 13, 872. The Jews have no reason to doubt that it is impossible for God to make a maid pregnant without a man, because they confess the omnipotence of God. 20, 1807.
Magdeburg. The Elector will not sell anything of the Burggrafenthum of Magdeburg; the gates of hell will be forced by this title alone to suffer Jonas, the enemy of Satan and the Cardinal, in their midst. 21b, 2603. Luther writes to Jonas that the contract of the Elector with the Cardinal at Mainz about the Burggrafenthum Magdeburg will be concluded in such a way that it will not be harmful for Halle. 21b, 2786. 2788. The city of Magdeburg is accepted into the Torgau Alliance for the Protection of the Faith. 16, 444 ff.
Maidens. The maidens are also Abraham's seed, and God is also their God, even though they are not circumcised, as are the babes. 17, 2204. Maidens should learn from the example of Dina that they remain in the house and go nowhere without the permission of their parents and without companions. 2, 863.
Magenbach. Luther sends his interpretations of the first book of Moses to D. Johann Magenbach as a sign of his gratitude, it seems, for medical services. 21b, 2983.
Magic. What magic is. 11, 297. The Persians, Arabs and other Orientals practiced magic. 11, 298. The natural art, which in former times was called magia, and now physiologia, is that, so one learns to recognize the forces and work of nature. 11, 299. 11, 299. Later, the noble art of magic has been mixed with jugglery and sorcery, so that now Magus has become a shameful name. 11, 298.
Magi. The magicians were not kings nor princes, but bad, honorable people, because Herod sends them to Bethlehem and keeps them as subjects. 11, 327. The magicians or wise men were not kings, but learned and experienced in the natural arts. 11, 298. Those who can do secret arts are magi, so that one thinks it is about the black or devilish art. 11, 2103.
Magister Sententiarum. Through the study of the Magister Sententiarum etc. it has come to the point that one has become accustomed to devour everything that only someone has put forward. 4, 665. The study of the Magister Sententiarum is the source of so many questions, opinions etc. which have now prevailed in the schools for more than three hundred years. 4, 665 f. Luther does not know whether to approve or disapprove of the study of the Magister Sententiarum and Gratianus. 4, 665. The Magister Sententiarum describes hope wrongly, as coming from merit. 3, 1189.
Magistri nostri. The magistri nostri have never acted with reason or testimony from Scripture, but according to the sense of their head and opinions, at most with decrees. 15, 1353. The opinion of the magistri nostri is proved thus: We are magistri nostri; so we will, so we command, instead of a reason shall be our will. 15, 1363. The magistri nostri at the high schools give themselves hand-to-hand authority to interpret the Scriptures. 4, 1307.
nostri entangle the souls of the whole world in the most ungodly way by their statutes, decisions, reserved cases, indulgences etc. 4, 959. 4, 959. The pretense of pardons and indulgences has been introduced into the Church of God by the most heretical Magistri nostri. 4, 959.
Magnificat. With the word Magnificat, the Blessed Virgin indicates what her hymn of praise should be about, namely, the great deeds and works of God to strengthen faith. 7, 1384. The Magnificat is an example of how we should praise and thank God for all his spiritual and bodily gifts, bring them home to him, and not reproach ourselves for them. 13, 1234. The ancient Christians ordered that the Magnificat be sung in the church or assembly every evening when the Christians gathered for prayer. 13, 1220. The Magnificat is a beautiful hymn and is sung by monks, nuns and priests; but it is a sin and a disgrace that one should sing it without understanding and devotion. 13, 2741. Luther sends the Duke John Frederick of Saxony the beginning of the Magnificat, which he cannot complete now because of the journey to Worms. 21a, 347.
Magog. Magog are the Tartars, who also live in huts like the Gog, the Scythians. 1, 658.
Mahanaim. Mahanaim means camp or army. 3, 505. The city of Mahanaim is located at the brook Jabbok, which flows into the Jordan; David fled there when Absalom chased him out of the country. 2, 763.
Mahomedans. Among the Mahomedans, the teachers of Alkoran hold a bare sword in their hands during the time they teach, to indicate that their teaching arose by the sword. 6, 167.
Mahomet. From the rich Arabia or Saba came the Turk, Mahomet, and his grave was in the city of the same country, Mecca. 12, 311. God did not give Mahomet a child without only a daughter. 20, 2239. Mahomet forbids wine for the sake of drunkenness, although wine is a good creature of God, and the abuse of the good creature is to be condemned. 20, 2244. Mahomet allows to have many wives in wedlock, as well as concubines and maids, as much as one of them can catch and feed in war etc. 20, 2224. Mahomet holds that one must have circumcision as the Ebionites taught. 20, 2224. Mahomet says that eternal blessedness should be in carnal pleasures, good living, delicious clothes, and pleasurable gardens; he got this from Cerinthus and some others. 20, 2224. Mahomet's sword and kingdom is in himself.
Mahomet has directed himself straight against Christ, as if he had nothing else to do and could not use his sword any better than against the Christians. 20, 2167. Mahomet himself concedes Christ some honor by saying that he stands at the right hand of God, but Christ at the left. 6, 645. Mahomet admits that Christ was born of a virgin, but the Turks say that this is not strange among them. 7, 1553. Mahomet calls Christ God's word, God's spirit, God's soul; but that he should be a true, natural, essential God is very ridiculous to him. 20, 2223. Mahomet holds with Sabellius that God is not three persons, but he sees a second: the one he calls God himself or God's essence; the other he calls God's soul, which is supposed to be Christ, of another but lesser essence. 20, 2223. Even today, the Turks praise many miracles of their Mahomet, which he did and still does. These are partly real miracles that the devil does etc. 13, 994. Mahomet invented that he was God's neighbor and that God spoke with him as with his son. 5, 451. Mahomet promises those who keep his law temporal honor, goods and power, but after this life pleasures; this is easily accepted by reason, and it is firmly believed. 1, 757. Mahomet pretends that the gospel is also right, but that it has long since become obsolete and too difficult to keep, therefore God has given a new law, the Alkoran etc. 20, 2146. In the Alkoran, Mahomet lies about himself, about the Christians, about the Jews, about the apostles, about the patriarchs, about the devils, about the angels, about the Virgin Mary, about Christ, about God. 20, 2245. Mahomet says: in the unadulterated gospel proclaim Christ to the children of Israel: I proclaim to you an apostle who will come after me, who is called Mahmet. 20, 2226. Mahomet says that he has taken out the best of the holy scriptures and that there is nothing truthful left in them without what he has collected and selected in the Alkoran. 20, 2226. Mahomet says that it was prophesied by him both in the Old Testament and the New Testament; but the Jews have falsified the Old Testament, the Christians the New Testament. 20, 2226. Mahomet says: The Jews did not crucify Christ, but another who was similar to him. 20, 2224. Mahomet's foremost opinion is that Christ is neither God nor the Son of God, but a wise, holy man, and great prophet, born of a virgin, without a father. 20, 2223. Mahomet says that even the devils can be blessed by the Alkoran, and many who have heard this have become Saracens. 20, 2224. Mahomet cuts off everything,
which is hard to believe and hard to do in the Scriptures, and allows what one is inclined to in this temporal life etc. 20, 2224. 20, 2224. Mahomet does not speak of the right virtues, such as humility, patience, chastity, peace, and eternal life, which would be worth reading. 20, 2224 f. Mahomet came from the Arian sect. 16, 2214. The Arians taught that Christ was the Son of God, but a creature or God's creature, but far above all creatures; Mahomet got this from the Arians. 20, 2223. Mahomet attacked the church in three ways: with tyranny like the tyrants, with false doctrine like the heretics, with glaring holiness like the hypocrites or false brethren. 20, 2222. Luther does not consider Mahomet to be the final Christian; he makes it too crude and has a knowable black devil who can neither deceive faith nor reason. 20, 2282. It is said that Mahomet did not die, but was taken away. 6, 727.
Mahometans. Richard testifies that the Mahometans are not convertible, for the reason that they are so hardened that they mock and ridicule almost all of our articles of faith. 20, 2221.
Mahometists. One must deal with the Mahometists not first of all of our high articles of faith, but of their Alkoran, and prove that such their law is false and void. 20, 2225 f.
Moravian Brethren. Luther agrees with the writings of the Moravian brothers, except for two points: the denial of absolution and the maintenance of celibacy. 21b, 2122 f.
Milan. In the diocese of Milan, from the time of St. Ambrose to this day, neither the Canon nor the Elevation etc. is used and kept. 22, 572. The whole church of Milan uses neither the Canon nor the Elevation, to this day. 21b, 2970. The diocese of Milan does not have the most important part of the Canonum of the Masses, and no Roman can say Mass from the Milanese books. 15, 1963 In the diocese of Milan, not only the elevation, or a part of the mass, is unequal to the other churches, but the whole mass. 20, 1790. If Milan were not so well situated, there would not be so much bickering and fighting about it. 1, 878. The Milanese church still has to this day a different manner in its customs than the Roman church. 18, 1397.
Maimburg. Even the Jesuit Maimburg admits that Tetzel had been brazen in his dealings with indulgences. 15, 371.
Mainz. D. Arnold's Characteristics of the Elector Albrecht of Mainz. 13, 301. Bishop Albrecht of Mainz used to say that our doctrine was founded in Scripture and was the truth, but he would not and could not accept it. 1, 1646. The Bishop of Mainz had the pious, godly preacher M. Georg Winkler murdered in an assassin-like manner, and then posed as if he knew nothing about it. 2, 1108. The bishop of Mainz and other wicked scoundrels deal in cunning, and can also cunningly and treacherously cover up everything. 2, 1099. The bishop of Mainz knew very well that he was doing wrong, nor did he have the desire and pleasure, like the pope, to ape the people with the sanctuary and dead bones. 12, 1154. Bishop Albrecht of Mainz is not such a senseless fool as that of Brunswick; he knows well what he should do if he had the grace; but he is not worth it. 17, 1375. The Cardinal of Mainz is the real master of quibbles, even over those of Rome. 17, 1033. The Bishop of Mainz said: "I know that we have an unjust and evil thing, and that Luther's teaching is right; nevertheless, we do not want to accept it. 22, 919. The bishop of Mainz and the pope, because they are enemies of the Word, are extremely unhappy with the goods of the world. 4, 2127. The Cardinal of Mainz knows well that his thing is a jugglery, also error and excitement, so that the whole world will be seduced. 7, 1174. The Cardinal of Mainz and some princes have such a belief: one must have good courage, the last day will never come. 7, 1197. The bishop of Mainz is a Nimrod, who, because he has robbed and sucked his bishopric, does not want to leave the right doctrine to the church either etc. 1, 671. A few days ago, the bishop of Mainz had thirteen Christians, who had taken the sacrament under both forms, killed by starvation. 22, 975. The bishop of Mainz has already lost his name, reputation and dignity during his life, and is considered a liar by everyone. No money is lent to him. 22, 1698. Luther says: I want to leave the testimony behind me that the bishop of Mainz is the greatest rogue that ever came on earth, except for Nero and Caligula. 22, 975. Luther asks D. Johann Rühel that he may hand over the letter to the cardinal of Mainz, which went out to print in Nuremberg, to his master. 16, 927. Luther proceeds to attack the Archbishop of Mainz in a writing. 21b, 2046. Luther asks the Prince of Anhalt, George, not to trust the monster, the Cardinal of Mainz, because Luther cannot believe,
Mainz. Aurifaber's report of the Mainzer Rathschlag against the followers of the Lutheran doctrine. 16, 338. About Luther's rebuttal to the so-called Mainzer Rathschlag, the printing of which was stopped by the Elector John. 15, 2641; 16, 339 ff. The Mainzer alone has the guilt of the great clamor, whose cunning deceived him, because he wanted to dampen Luther's teaching and keep his money, which he sought through indulgences, unabated. 14, 446. Spalatin had written to Luther: the prince would not suffer it to be written against the Mainzer, not even what could disturb the public peace. 15, 2548. Spalatin and the prince think that the public peace does not have to be disturbed, and yet they want to suffer that the eternal peace of God is disturbed by the ungodly, pernicious actions of Mainzer. 15, 2548. Luther would rather lose Spalatin, the prince and all creatures than be prevented from writing against Mainzer. 15, 2548. The bishopric of Mainz has bought almost eight bishop's cloaks from Rome, each of which confesses to thirty thousand florins. 18, 1008.
Majesty. It is enough that one learns this of the divine majesty, that it is impossible that it can be seized by any man. 6, 837. God cannot be grasped in his majesty, therefore the will of God is made known to us, that he is not a
Major. Luther asks for Spalatin's help in obtaining a scholarship for Georg Mayer [Major]. 21a, 506. Luther invites Amsdorf to the wedding of D. Georg Major with Margaretha von Mochau. 21a, 1181 f. Luther asks the Elector to grant Georg Major a prebend to increase his salary. 21b 2375 f. Luther asks the Elector for 14 Georg Major to improve his salary. 21b, 3056. Luther asks Christoph Jörger to reimburse D. Georg Major for the expenses and loans made for his son studying in Wittenberg. 2Is 3164. Luther's conversation, which he held with D. Georg Major before he left for the colloquium in Regensburg as collocutor. 17, 1179.
Malchus. Malchus means: a royal, therefore the Turkish nobility today are called Mammelucken, that is, royal. 8, 873.
Malachi. Malachi prophesies about the future of John the Baptist, as Christ himself interprets it, and whom John calls his angel and Elijah. 14, 68. We know nothing certain about the prophet Malachi, only that he was the last prophet before Christ. 14, 68.
Maltzan. Luther praises Dietrich von Maltzan for his evangelical attitude and promises to send another pastor instead of the deceased one. 21b, 2889 f.
Malt. Luther and the prior thank the prince for paying for the malt. 15, 2563.
Marks. Paul calls the marks of the Lord Jesus the wounds that are marked on His body and His suffering, the sorrow and terror of the heart. 9, 769. We also bear the marks of Christ on our bodies for the sake of Christ: the world persecutes and kills us, false brothers hate us, Satan terrifies us inside etc. 9, 769 f. The marks of Christ are the seal and most certain testimony of the right doctrine and the true faith. 9, 770. We do not choose the marks of Christ ourselves out of a sweet devotion, nor do we suffer them gladly, but the world and Satan inflict them on us for the sake of Christ. 9, 770. The pope pretends that he imprints an indelible mark on the soul of his clergy, which is nothing else than the mark of the beast in Revelation. 19, 1145.
Mammon. Mammon means so much as wealth in German. 13, 804. 2277. The word Mammon, that is, a remaining wealth, has remained with us from the Hebrew language, like Alleluia, Amen, Kyrie eleison. 11, 1446. Mammon actually means when one has leftover food, so that he may help the other and yet not spoil himself. 11, 1447. Mammon means good or riches, such a good, which one does not use, but deposits to a treasure or stock. 11, 1617. The Lord calls unjust mammon, which one has left over and does not help one's neighbor with it, for one possesses the same unjustly and is stolen from God. 11, 1448. Eternal life is the good of Christians; it is the true good and remains ours forever. But mammon is a foreign good, it is not ours, but of the Gentiles. 13, 2274. The Lord calls mammon unrighteous, because it is in evil use, and is a great cause of evil to men. 11, 1447. He who is not godly abuses his-
Mamre. If Mamre had not been a pious, God-fearing man and had believed in the right God with Abraham, he would not have sheltered Abraham. 1, 875.
Manasseh. Manasseh means: forgotten. 3, 590.
Mandate. Luther's letter to the governor and the imperial regiment "against the transporters and forgers of the imperial mandate. 15, 2208.
Lack. Even though Christians are in need, they should not be afraid or deny Christ, but always continue in their work and hope in the Lord. 13, 757. Whoever is in need and must suffer because of the word, the Lord will not leave us, but will add his blessing to our small supply etc. 13, 791. Whether the devil tempts you with persecution, lack, hunger and sorrow, suffer and fast with Christ, and do not drop your trust in God's grace. 13, 249. 1687. In lack and adversity we know best whether the heart serves God for the sake of the belly or not. 3, 1446. When there is lack, faith should trust in God's word; but if there is enough, it should need it. 3, 233. Christians have the certain hope of eternal life, the forgiveness of sins etc.; but it is the man-
lack. Although we sometimes lack and do not have everything, we should not despair and become impatient, but hope that the blessing will still come. 13, 757. Heaven and earth would have to melt before God would let a believer lack clothing and other necessities. 11, 1370.
Manichees. The Manichaeans not only forbade food, but condemned it because it was mixed with a part of darkness. 19, 1541. The Manichaeans pretended that Christ had neither eaten nor drunk, and that the Jews had not crucified the true Christ, but a ghost. 7, 1660. Some have attacked the humanity of Christ. The Manichaeans said that a shadow had come through Mary, like a ghost that did not have the right body and soul. 10, 1000 The Manichaeans said that Christ looked like a man, but was not a true man, and therefore should have been a ghost crucified by the Jews. 7, 1660. The Manichaeans considered Christ to be a ghost, not a real man, who needed to eat, drink, sleep etc. 13, 182. The Manichaeans were annoyed that the Son of God should have become man, and to adorn their error, they pretended to great wisdom and holiness etc. 7, 1660. The Manichaeans said that Christ was born of Mary, not that he took flesh and blood from her, but as the sun's brilliance passes through a painted glass etc. 7, 1558. The Gospel says that Christ slept in the ship; thus it wants to present Christ to us as a true natural man, against the Manichaean error etc. 13, 1627. 13, 1627. Augustine says of the Manichaeans that they had a disguised love that could actually be called a monastic love. 9, 1487. The Manichaeans contested the humanity of Christ, Cerinthus his divinity. 7, 1556. If Christ is deprived of humanity, as the Manichaeans did, it is lost with us. 7, 1558. The Manichaeans and others held themselves in such a way against the fallen ones, as if in truth the church were in eternal life, and not in the flesh. 5, 747. The Manichaeans assumed two primordial beings, one good and one evil. In good things they ran to the good God, in evil to the evil God. 5, 569. The devil kills, the law accuses, and yet the Scripture attributes both to God, so that we are kept in the faith that only One God is, and do not make several gods with the Manichaeans. 5, 569. Augustine writes that the Manichaeans do not accept the holy Gods.
They reviled and blasphemed the patriarchs poisonously, because they had many wives and children. 2, 556.
Manichaeus. Manichaeus said: the apostles had the Holy Spirit, but incompletely; but he had him completely. 22, 1066. Manichaeus either did not treat the first article of the Christian faith at all or only very superficially, otherwise he would not have admitted a second God. 22, 1087. Manichaeus challenged the humanity of Christ, Arius the divinity, Nestorius wanted it to be two persons; Eutyches taught that the divine nature was swallowed up by the human etc. 22, 283. The devil already began through his Manichaeus to make another Christ, who would not be Mary's natural son, but a ghost coming from her. 20, 2098. Manichaeus taught that Christ would not have had natural, true flesh, but would have been an appearance, passed through his mother, that he would not have taken her blood and flesh. 11, 196 f. Manichaeus makes Christ a changeling, since he takes away the human nature from Christ. 13, 2646. Manichaeus said that he sought the glory of God by pretending that it was indecent to God that he suffered on the cross, and did not admit the commandment of love (against his son). 9, 1500. Manichaeus makes two gods, one gracious and good, and one evil; to the latter he attributes death. 5, 753.
Man. The man should care for and nourish his wife and child; everyone shies away from this. 3, 87. To recognize man or woman in faith is to believe that both man and woman are God's work. 3, 130. Man and woman, begetting children and bearing fruit is God's work. 3, 51. That man and woman come together in an orderly way is God's order and appointment. 1, 163. A man should love his wife with all his heart because of the high love he sees in Christ, who gave himself for us. 12, 2030. If a man lives and deals with his wife in such a way that she does not like to see him leave, and is happy when he returns, then it is well. 22, 1146. It is a foolish thing for a man to want to prove his power and strength by ruling over his wife; on the other hand, it is also intolerable when wives want to be masters. 1, 1353. The men should prove themselves worthy of the name of a man and superior. 3, 1238. If one were to make a register, one would find much greater faults and defects in the men than in the women. 1, 1731. The common man must not be allowed to go without coercion and essay. 3, 616.
Manna. Manna in Hebrew means something prepared or a gift. 3, 1453. "Man" in Hebrew means: cash, gift or present. 3, 947. manna was a consecrated plant, like our coriander, millet or rice, that they could make out of it what they wanted. 7, 2222. Manna was fine and clear, like fine-grained flour, and tasted like honey mixed with breadcrumbs and infused. 3, 946 f. Prudentius calls the manna "bread that thaws down. 22, 150. God wanted to indicate with the manna that he wanted to feed and nourish his faithful who were walking in their profession. 3, 948. By the manna God wanted to signify the true manna, which is Christ Himself. 3, 951.
Mannewitz. Luther asks the Elector to write another intercession for Simon Mannewitz, who has been deprived of his property by the Bishop of Meissen for the sake of the Gospel. 21a, 1044 f.
Mansfeld. Count Albrecht of Mansfeld was the first to set out against the peasants, with sixty horses, and stabbed two hundred. 16, 166. Luther's brother Jacob and M. Mich. Cölius complained much to Luther about Count Albrecht of Mansfeld, that he was the ruin of his people. 22, 220. Count Albrecht of Mansfeld is very evangelical in his mouth, but not without aergernisse. 22, 1701. Luther's letter to Count Albrecht of Mansfeld, concerning the articles of the Clerisei at Eimbeck. 19, 1216 f. When Count Ernst of Mansfeld first heard the chant, "Ein feste Burg," he said, "Die Burg will ich helfen zerschießen, oder ich will nicht leben," and after three days he died. 22, 1896. Count Hoyer von Mansfeld, an outstanding pope, ridiculed the papal atrocities and told that they had consecrated chamber pots as sanctuary to 11,000 virgins. 22, 1701. In Mansfeld, Leipzig, Freiberg and many other places there are strange examples of such people, who have taken and collected for themselves, but now do not have a penny left. 2, 588. Luther asks Michael Cölius to admonish the Counts of Mansfeld that they should not burden their subjects so much. 21b, . 2561 f. Luther warns Count Albrecht of Mansfeld against unbelief and striving for wealth, and also against oppressing his subjects. 21b, 2678 ff. Luther asks the Counts Philipp and Georg of Mansfeld to resist the tyranny of Count Albrecht against his subjects. 21b, 2729 ff. Luther asks the Elector to support Count Gebhard of Mansfeld, whom his brother, Count Albrecht, wants to deprive of his own. 21b, 2738 f. Luther asks the Landgrave of Hesse to appeal to Duke Moritz of Hesse.
Saxony that the Counts of Mansfeld, as his feudatories, come to an understanding with each other. 21b, 2754 f. Luther exhorts the Counts of Mansfeld, Albrecht, Philipp and Johann Georg, who were fighting over the patronage of a parish, to unity. 21b, 2764 f. Hans Jörg, Count of Mansfeld, asks Luthern to kindly instruct his old servant Joh. Ullen, who until then had been imprisoned in the Pabstthum, if he should come to him. 21b, 2867. The Countess Dorothea of Mansfeld offers to give Luther advice to alleviate his suffering, but first asks for more precise information about the nature of it. 21b, 2897. Luther writes to Simon Wolferinus about the improper behavior of Count Albrecht of Mansfeld against the pastor Libius. 21b, 3020. Luther writes to Count Albrecht of Mansfeld about his journey to Mansfeld for the foundation of a settlement between the counts who are in dispute with each other. 21b, 3161. Luther is dissatisfied with the course of the negotiations with the Counts of Mansfeld and wishes to be recalled by an order of the Elector. 21b, 3192 f. Luther reassures his housewife on his behalf, and complains of the difficulty of reaching a settlement between the Counts of Mansfeld. 21b, 3195 f. Luther promises his imminent return, since the settlement between the Counts of Mansfeld has been reached. 21b, 3203 f. Concerns and contract in the Mansfeld dispute, raised by Luther and Jonas. 21b, 3204 ff.
Mantel, Joh. Luther asks the Elector to give the old, sickly Johann Mantel, chaplain in Wittenberg, a settled fiefdom. 21b, 1980 f. Luther consoles Johann Mantel in the challenge of the fear of death. 21b, 2396 f. Luther asks the Elector for Johann Mantel and Georg Rörer to remain in their fiefs. 21b, 2751 f.
Marburg. Luther's letter to Landgrave Philip of Hesse that he wanted to appear at the colloquium at Marburg, but had little hope. 17, 1932. Luther knows that he cannot depart from the Marburg Colloquium as certain that they are mistaken after he has seen their reason. 17, 1936. Melanchthon's concerns about the colloquium at Marburg for Duke Johann Friedrich. 17, 1937. Melanchthon's letter to Duke Johann Friedrich of Saxony, in which he requests that the Elector not give permission to travel to the Colloquium at Marburg. 17, 1938. me-
lanchthon fears that if Luther were to refuse the Marburg meeting, the landgrave would be more inclined to Zwingli. 17, 1939. articles of which all the theologians present at Marburg compared themselves. 17, 1939. Melanchthon's report on the Marburg Colloquium to the Elector John of Saxony. 17, 1943 ff. Melanchthon's summary report on the Marburg plot to Duke Henry of Saxony. 17, 1946. Des D. Justus Jonas report on the Marburg conversation in a letter to Wilhelm Reiffenstein. 17, 1950. Luther's letter to D. Nicolaus Gerbel in Strasbourg about the Marburg plot. 17, 1952. Luther's letter to Johann Agricola about the conversation at Marburg. 17, 1954. The Swiss did not want to yield at Marburg in the One Piece of the Presence of the Body of Christ, more out of fear and shame than malice. 17, 1954 f. Melanchthon's letter to Johann Agricola about the conversation at Marburg. 17, 1955. Luther's letter to Amsdorf, in which he reports his return from Marburg. 17, 1956. Luther's letter to Wenceslaus Link about his opponents at the colloquium at Marburg. 17, 1957 f. When the Sacramentarians at Marburg were overcome in the doctrine of the Lord's Supper, they did not want to revoke this article because they feared their people. 16, 2305. At Marburg we extended the hand of love and peace to the opponents, that in the meantime the sharp writings and words should rest, but as brothers we could not acknowledge them. 17, 1955 Carlstadt asked for an escort letter so that he could be at the meeting in Marburg, but was refused. 17, 1959 f. D. Westerburg of Cologne has been to Marburg, but has not been admitted to the discussion. 17, 1960: At Marburg we established the articles in dispute, but because of this we did not include the opponents in the number of brothers, even though they requested it. 16, 1520. The two best reasons of the Sacramentarians at Marburg were: Because the Sacrament was a sign, it could not be Christ's body itself, and because the body of Christ had to have space, it could not be there. At Marburg, the opponents clumsily talked about baptism, infant baptism, original sin, the sacramental custom, the external word, and gave in to all of this. In Marburg we had to hear that there were no sinners on earth, because we alone, and no saints in heaven, because only the enthusiasts. 20, 1770 Luther had quite a bit of hope, because the Zwingel and his followers gave in to so many good articles at Marburg, that in time it would be possible.
Marcus. The enthusiast Marcus of Zwickau said: "Let no one take this teaching from me, not even God Himself. 22, 1060. The enthusiast Marcus of Zwickau said, when Luther asked him to renounce his presumption: God himself shall not take my teaching from me. 22, 1822. The enthusiast Marcus of Zwickau said, among other things, that he could see immediately by sight whether a man was pious or godless and not chosen etc. 22, 1010.
Margaretha, St. St. Margaretha was invoked in the Pabstthum by pregnant women when they were in distress; she was their goddess. 3, 1722.
Margaretha of the Low Countries. Mrs. Margaretha in the Low Countries ordered that after her death she should be made a nun. This happened etc. 16, 2255.
Mary. God makes Abraham the seed, a natural son, from his daughter one, a pure virgin, Mary, by the Holy Spirit, without man's work. 7, 1440. At the moment when Mary gave her consent to the angel Gabriel, she conceived with Christ; in that hour the Holy Spirit made her fruitful, and she became God's mother. 13, 2675. Jesus was conceived by the Holy Spirit, and God poured into the flesh, body and soul of the Virgin Mary full of the Holy Spirit, so that she was without sin etc. 13, 1481. The mother Mary is born of sinful parents and in sins like us, but the Holy Spirit has cleansed and sanctified her, so that the child is not born of sinful flesh and blood. 13, 2676 f. That the Virgin Mary conceived without original sin fei, of this there is no letter in the Gospel, nor elsewhere in Scripture. 11, 1950.
The mother Mary was not allowed to suffer the name as if she were unclean, nor was she allowed to go into the temple; yet she did so, posing as if she were unclean. 12, 1227. Mary gave birth to the child without sin, without disgrace, without pain and without injury; otherwise it happened to her as it happens to a woman in childbirth. 11, 123. The holy mother Mary gave birth to the Son of God, a holy man, without any sin. 13, 2677. The mother Mary bears and nourishes a son, who is the Son of God; therefore she is called not only the mother of man, but also the mother of God. 8, 385. What belongs to a mother has happened in Mary, the eternal Son of God's mother, so that the milk he sucked also grew in the breasts of the holy mother. 7, 1559. In the first Gospel, God gives the child or seed to the woman alone; this can be no one but Mary, the mother of Christ etc. 20, 2096. They write of Mary that she was not fifteen years old; they say that she was thirteen years old. At that time a virgin of twelve years was stronger than now one of eighteen years. 7, 1524. It is much that Maria, a maiden of thirteen years, travels so far; it has been a way of twenty-five German miles. 7, 1524. Mary was not one month pregnant, and yet Elizabeth sees that she is a mother; this did not happen naturally, but was a miracle. 7, 1530. Moses and all the prophets with him testify that Mary, Messiah's mother, was and must be from the tribe of Judah and the house of David. 20, 2076. As often as Jesus is called Christ or Messiah in the Old and New Testament, so often Mary, his mother, is proven to be David's daughter. 20, 2077. In which father or house Messiah is, in the same must certainly also be his mother Mary; that is, she is a virgin, has no husband. 20, 2079. Since Messiah is in Matthes' house, and must come from Matches' house, it is clearly proven that both, Mary and Joseph, must be from the tribe of Judah and from the house of David. etc. 20, 2079. Through Moses it was permitted among the people of Israel that siblings would marry each other, therefore the evangelist calls Joseph Mary's husband and Mary Joseph's bride. 20, 2080. The mother of Messiah, Mary, is a sibling with Joseph, and both are niftel of a grandfather, Matthes. 20, 2080. Because we have so much that Joseph and Mary are niftel of the grandfather Matthes, so we have enough, and is certain that Mary is of the house of David with Joseph. 20, 2081. Mary is in the birth and after the birth, as she was a virgin before the conception.
Mary Magdalene. Mary Magdalene is anxious that she should come to Christ and hear this gracious word from Him: "Your sins are forgiven." 13, 1184. Mary Magdalene does not know how to be friendly enough to the Lord Christ and how to discover and reveal her love for him. 13, 1184. First, we should weep with Mary Magdalene, that is, repent righteously, then put our trust in the Lord Christ, that through Him we may have forgiveness of sins. 13, 1185. Our dear Lord Christ looked at the heart of Mary Magdalene; because it was righteous and noble, he could not dislike her work. 13, 1185.
Marial. The Barefoot people had a book called Marial, in which nothing else was written but miracles performed by the Virgin Mary. 7, 1318.
Marian images. Idolatrous images of the Virgin Mary, as in the oak tree, have also been in Grimmenthal and Regensburg. 3, 1777.
Marius. Marius, Antonius and other people of the kind have achieved more by their audacity than Cicero would have achieved by his wisdom. 5, 1416 f.
Martha. The same silliness has been dreamt of St. Martha as of St. Bartholomew. 12, 1735.
Martial. Martial praises the goods that are obtained not by work but by inheritance. 4, 1983. Martial says that a blessed life is one in which one does not desire the last day, nor does one fear it. 2, 15.
Martinus. Martinus means a soldier, Philip a horseman, Elizabeth the calm, Magdalene a tower; Peter is a whimsical name. 22, 1942. St. Martin was undoubtedly the holiest of the bishops in Gaul, famous for the power of the Spirit and miracles;' nevertheless, he kept his position among the other bishops. 14, 385. When St. Martin was deprived of all his goods and driven into exile, he said: "They have not taken Christ away from me. 3, 943. When the devil wanted to deceive St. Martin, he appeared in a golden crown, but he answered him: "My Lord did not say that he would come in such jewelry. 9, 1485. The devil has persuaded and deceived many, as he also tempted St. Martin, who would have been persuaded if he had not been admonished by the Holy Spirit. 7, 1283. From St. Martin's legend we see that bishop and priest are one thing. 9, 1272. The body of St. Martin is located at Tours, which body was then completely light because the eye was simple and true. 12, 1777. St. Martin was added to St. Sebastian as a companion. 3, 1160.
Martyrs. St. Cyprian calls the martyrs confessores, that is, affirmers, because they confessed their faith before the judges. 17, 2019. St. Augustine often says the fine saying: Suffering does not make a martyr, but the right cause of suffering makes martyrs. 10, 900. The red spirits, Anabaptists etc. are therefore most stiff-necked, that they consider themselves vain martyrs, where they are not allowed to rage and rage. 10, 899. There have been many false martyrs, as, Manichaeans, Arians, Pelagians, Donatists, who praised beyond measure their great patience and suffering. 10, 899. There is no more obdurate, haughty, awkward man than a false martyr, who can boast how high, great, long, deep etc. Suffering and cross he must bear etc. 10, 899. A barefoot monk, who should not have his devout will, did not change with St. Paul for his suffering, so a great, holy martyr he makes out.
March. March is the first month for the Hebrews; they begin the year according to nature. 14, 1750. March is the beginning of the year for the Hebrews. 14, 1989.
Mascov. Luther gives Georg Mascov, provost in Leitzkau, advice on how he should act against a fallen monk. 21a, 69 f.
Measure. The measure [flour] is a kind of Hebrew measure, which, as Jerome indicates, contains one and a half bushels. 18, 840. Measure is good in all things; that one meets it, God's grace belongs to it. 5, 808.
mathematical. God has revealed the mathematical arts and instructed us to explore and contemplate heavenly things through their help. 1, 56.
Mathesius. At court, the lawyers, advocates, and orators may have well-decorated words and speak elegantly, but they are well off, followed by Osiander and Mathesius. 22, 666. Luther consoles Joh. Mathesius, pastor in Jáchymov, against the rumor that King Ferdinand wants to drive all married clergymen out of his kingdom. 21b, 2930. Mathesius tells how a miner at Schneeberg thoroughly shamed an indulgence merchant. 15, 370.
Matrons. The holy matrons were vain cattle maids, just as noble matrons now deal with such housework and cattle breeding. 2, 1213.
Matthew. Matthew insists on the promises of Abraham and David alone, because he focuses his attention on the people of the Jews alone.
Matthes. The two fathers of Joseph and Mary were sons of Matthes. 20, 2081. The grandfather Matthes makes it all bad that Mary and Joseph are children of one house and father. 20, 2082. A Matthes wedding is when nothing is lacking but bread and wine. 13, 1600.
Matthesen. Luther recommends the 24th Sebastian Matthesen as schoolmaster to the pastor Johann Schreiner. 21b, 2300 f.
Matthias the Apostle. When God had made known His will by lot that Matthias should take the place of Judas the betrayer, the apostles did not anoint, smear and shave him, as the pope does. 13, 1027.
Matthias of Hungary. Matthias, King of Hungary, has come to the kingdom from prison. 2, 1786 f. Matthias, the king of Hungary, became a very powerful king from prison. 5, 1450. Matthias, the king of Hungary, was a learned, kind and pious prince, but he often fell into tyrannical cruelty through too harsh regimentation. 1, 822.
Mouth-breathers. If you only want to receive grace with the false servant and not prove it to others, then you should know that you are only muzzlers and not righteous Christians. 13, 2187.
Mouth horses. The muzzle horses, which Ana invented, are a shameful and unseemly invention. 2, 1007.
Maurus. 24 Nicolaus Maurus came to Wittenberg with another learned canon, Frederick, to study the Holy Scriptures there for a while. 15, 2635.
Mouse. The mouse is also a creature of God, not, as Aristotle says, that it grows from rot. 1, 63.
Mauser. Luther asks Abbot Pistorius to persuade the father of the jurist Conrad Mauser to be present at his son's wedding to a Wittenberg woman. 21a, 1393 f. Luther sends Conrad Mauser as a capable legal expert to the Zerbst council at its request. 21a, 1699 f.
Maxentius. Maxentius and Fulgentius say: We say that God was born sef, suffered etc., because of the unity and connection of the two natures in Christo. 3, 750.
Maximilian. It is better to do too little than too much. Such a man was Emperor Maximilian, and so he acted according to his dictum: Keep moderation! 22, 1266. The dictum of Emperor Maximilian: Keep moderation and consider the end, is finer than that of Emperor Carl: Plus Ultra. 22, 1266. Emperor Maximilian is said to have been so burdened with business that he could not have leisure to eat. 1, 260. Emperor Maximilian could have sung a song about disobedient, rebellious princes and nobility. 10, 511. God punished the rebellious lords and nobility through the rebellious peasants, one knave by another, because Maximilian had to suffer them and could not punish them. 10, 511. Emperor Maximilian's saying that one cannot punish all the wicked. 7, 970. It is said that Emperor Maximilian, whenever he passed by a place of execution, bared his head and greeted it with these words: God bless you, you holy justice! 2, 1922. The Emperor Maximilian gave two kreuzers to an insolent beggar who called him brother and said: "Go to the other brothers, too; if they give you that much, you are richer than I am. 22, 1257. The Emperor Maximilian was right and said it well: he wanted to make knights or knights-at-arms much more easily than scribes. 2, 1791 Emperor Maximilian complained that he had to use what he could, because the lords of the court did not want to do so, nor did they want to be used. etc. 5, 876. Emperor Maximilian complained very much that the pope had sucked the German lands so much through the pallia, annatas, bulls and letters of indulgence. 5, 250. When Emperor Maximilian, Louis, King of France, and Pope Julius made the sacred covenant, they divided the Sacrament into three parts, and took it with each other. 1, 967.
Mechler. Luther resisted Aegidius Mechler's decision to leave Erfurt at the call of Count Albrecht von Mansfeld. 21b, 2154.
Mechtilde. The nun Mechtilde defended herself against the devil's temptation with nothing else but by saying: I am a Christian. 2, 783. When a virgin, Mechtilda, was challenged by the devil, she defended herself by saying: "I am a Christian, therefore I will not follow you. 10, 1784 The nun Mechtilde was plagued by the devil that she did not know or feel anything about faith. This was a challenge to unbelief. 2, 783. It is said of Mechtildis that whenever she was challenged by the devil, she answered: I am a Christian, because I believe. 9, 1439.
Mecklenburg. Luther sends Duke Heinrich D. of Mecklenburg a very unfavorable verdict on the confession of a preacher sent to him. 21b, 1915 f. Duke Albrecht of Mecklenburg thanks Luther for a letter, and intends to answer him orally soon. 21b, 1840. Luther reassures Duke Magnus of Mecklenburg that, according to his position, he has done enough for the implementation of the Reformation. 21b, 2330.
Medicine. A good way of life is the best medicine, whoever may take it right; but to live according to the prescription of the physicians is to live miserably. 22, 1706.
Medler. Luther gives Nic. von Amsdorf, bishop of Naumburg, advice on how he should behave against the pastor Nicolaus Medler, who had allowed himself arbitrary treatment. 21b, 2699 f. Luther writes to Amsdorf about the behavior of the pastor Nicolaus Medler; he will do what is pleasing to Amsdorf. 21b, 2831 Luther heard from Amsdorf with joy that Medler is calm, because it had already been started to discuss that he would be transferred to another place. 21b, 2857 f. The Elector asks Luthern to arrange for a clergyman to go to Brunswick, since Medler must remain in Naumburg. 21b, 2860 f. Luther consoles D. Nicolaus Medler over the loss of his wife and son, and offers him the position of lector at the cathedral church in Naumburg. 21b, 2939 f.
Master. Our master is Christ Jesus, who has held up to us what we should know, keep, do and refrain from doing. 3, 1004. He would be a master who would rather let everything on earth go than act against any commandment of God. 3, 1735. These are bad masters who can do nothing more than condemn other people's works and do nothing better in return. 17, 2016.
master. We master God in his works forever, as if God did not see the flaws, shortcomings and infirmities. 3, 758.
Meissen. A margrave of Meissen said: "A prince should not be afraid of enemies who are far away from him, but of those who follow him at his heels. 5, 827. 867: Pope Hadrian VI canonizes Bishop Benno of Meisten. 15, 2310 ff. The keys of the church at Meisten, which St. Benno had thrown into the Elbe River, were found again in the entrails of a captured fish. 15, 2316. St. Benno, bishop of Meisten, crossed the Elbe dry-footed and turned thirsty farmers' water into wine. 15, 2316.
Melanchthon. Luther says: The interpretations of Jerome and Origen are nothing but childish and inconsistent things when compared to Melanchthon's notes on the Epistle to the Romans. Luther truthfully attributes to Melanchthon that no one wrote better about St. Paul than Melanchthon in his notes on the Epistle to the Romans. 14, 174. No one will call Melanchthon's notes on the Epistle to the Romans an interpretation, but only a guide to reading the Scriptures and recognizing Christ etc. 14, 175. 14, 175. Melanchthon's notes on the Epistle to the Colossians are a brief, yet clear and abundant summary of what Christian doctrine and life are. 14, 176. The disputations. Melanchthon's are evangelical chunks that must be kept so that they do not perish, for in their theses the main articles of the Gospel are summarized. 14, 343. In 1518, M. Philipp Melanchthon was called to Wittenberg by the Elector Frederick to teach the Greek sciences, so that Luther would have an assistant etc. Luther says: "What the Lord has done through Melanchthon, not only in the sciences, but also in theology, is sufficiently attested by his works.
14, 442. Melanchthon's defense against Johann Eck, professor of theology, concerning the Leipzig disputation. 15, 1266. Luther has great expectations of Melanchthon, since he is equally familiar with the inanities of the scholastic theologians and the rock of Christ. 15, 2452. Melanchthon has the Loci theologici under press, a book worthy of Philip. 15, 2518. Luther very much wishes that Melanchthon also preached to the common man on feast days after lunch. 15, 2537. Melanchthon should be asked by the council and the people to read the Gospel to them privately in German, as he had begun in Latin. 15, 2537. Spalatin should arrange for Melanchthon to lecture the Gospel in German to the common people in some place, as in a lecture hall on feast days. 15, 2584. Prayers are said in Wittenberg for Melanchthon, who is seriously ill in Weimar. 1, 1702. Melanchthon is in body a youth, but in spirit an old man, whom Luther uses as a teacher in Greek. 8, 1621. Philipp Melanchthon often marvels at the slanderers who always ridicule all our works and writings and blaspheme us. 4, 1484: Prince Ludwig of the Palatinate asks Melanchthon, as a born and bred Palatine, for his objections to the Twelve Articles of the Fellowship.
16, 22 f. Melanchthon is afflicted with a strange sadness at Augsburg, especially because of the common cause. 16, 819. Luther tells Melanchthon at Augsburg that he should not torture himself too much with too much dejection, so that he does not wear himself out. 16, 751. Luther says: Melanchthon is troubled by his philosophy and nothing else, because the matter is in the hand of Christ, who says: "No one will snatch it out of my hand." 16, 821 Luther's correspondence with Melanchthon at Augsburg, when the latter almost wanted to lose heart. 16, 894 ff. That Melanchthon agonizes and worries so much is not the fault of theology, but of his philosophy, 16, 895. Hieronymus Baumgärtner's verdict on the behavior of Melanchthon, Brenz and Heller at the Diet of Augsburg. 16, 1482. Hieronymus Baumgärtner writes to Spengler that at the Diet of Augsburg no man had done more harm to the Gospel than Melanchthon. 16, 1524. Luther asks Wenceslaus Link to let go of his indignation against Melanchthon, as if he had given in too much. 16, 1526. Luther praises the scholarship of Philip Melanchthon. 15, 2410 f. D. Gereon Seiler in Strasbourg urgently advises that Melanchthon should not be sent after
Melchizedek. Melchizedek means a righteous king. 1, 899. Melchizedek means: a king of justice, a king of peace. 3, 256. Melchizedek's wine and bread are the words of the holy gospel, so that he feeds the strong Christians. 3, 252. From the fact that Melchizedek brought forth bread and wine, the papists dreamed that Christ offered bread and wine when he gave the sacrament to his disciples. 3, 252, That Melchizedek offered bread and wine is a great, strong lie. 19, 1208. Through Melchizedek is Christ signified. 3, 250. Melchizedek praises Abram when he came from the battle. 3, 246. The fact that Melchizedek blesses Abraham is nothing else than that he promises and promises him God's grace, help and protection. 5, 1021. Just as Melchizedek is not written as father and mother, not beginning nor end, so Christ is a priest who did not begin and shall not have an end etc. 5, 1015. Shem and Melchizedek are one and the same person. 1, 869. 899.
Mellerstadt. Since D. Martin Mellerstadt and other wise people heard Luther in Wittenberg, Mellerstadt said before that Luther would change the usual way of teaching in the schools. 14, 462. Mellerstadt said: Latz die Doktores Doctores sein; one must not listen to what the holy church says, but what the Scripture says. 9, 1475.
Memmingen. Because Luther had learned that in Memmingen the Lord's Supper was abolished as an unnecessary or free ceremony, he warned them by letter, 21a, 1302 f.
Memmingen, Joh. Luther asks the Elector for the support of Johann Memmingen, a poor student. 21a, 1718.
Memphis. Memphis, the royal seat in Egypt, is not farther than forty or fifty miles from the Promised Land. 2, 1428.
Menander. From the famous Greek poet Menander, Paul cites the saying, "Evil talk corrupts good morals." 8, 1210.
Menius. Des Justus Menius Zuschrift der ausführlichen Erklärung der Epistel an die Galater an Johann Friedrich, Churfürsten zu Sachsen. 9, 1 ff. Luther informs Justus Menius that his treatise Wider D. Conrad Kling will be printed. 21a, 931. Luther sends Justus Menius his "Erklärung wider Kling" printed in Wittenberg. 21a, 934. Luther thanks Justus Menius for the comfort he has received in his suffering. 21a, 1000 Luther promises Justus Menius that he will call him away from Erfurt at the first opportunity. 21a, 1158. Luther asks Justus Menius to send in the rest of his writing "Von dem Gebrauch der Geschichte -er heiligen Schrift", since the other is already in print. 21a, 1703.
Mensarius. Luther recommends Johann Mensarius for pastor in Hedersleben. 21a, 1014.
Man. Man is a creature of God, consisting of the body and a living soul, initially created in the image of God etc. 19, 1464 f. Scripture divides man into three parts: Spirit, soul and body. 7, 1381. Man is a great marvel, and even if the whole world and the angels would put all their abilities together, they would not be able to make one little bit of man. 2, 1246. Man is a better creature than heaven and earth, with all that is therein. 1/141. I am a man. That is a higher title than being a prince. For God did not make the prince, but man; but that I am a man, that God made. 10, 985. Man was not created like other creatures, but according to the counsel of God. 3, 45. To reckon against lions and swine, man is a higher, better animal; this we command the philosophers and other scholars in the schools. 13, 2593. Man is a master of all animals. 3, 68. Man was created from the beginning in the image of God, full of wisdom, virtue and love etc., without all evil lusts, so that he was full of God. 3, 47. If man had existed in innocence, there would have been no thorns nor thistles nor diseases nor some violence or harm of animals. 1, 94. God has
God's desire and love to bring his work, man, back to lost perfection, and to restore it through his Son, Jesus Christ. 1, 83. 1, 83. If Adam had not fallen, God would have transferred man, when a certain number of the saints had been perfected, from the bodily life to a spiritual and eternal one. 1, 69. Man was created for a higher and more excellent life than this temporal and bodily life is, even if the nature had remained uncorrupted. 1, 69. Man has a rule, a way, a measure and a law; if one wanted to act in the same way with God, one would have missed God's mark. 3, 811. All men are like father! and mother and bring the same plague and disease of sin with them. 3, 78. Man has to keep on beating himself with sin as long as he lives. 3, 93. All men with their works and worship are of the devil. 3, 353. Before God all men are equal, only that there is a difference in the gifts. 3, 507. All men are conceived and born in sins. 3, 655. All men are enemies of God by nature, cannot stand Him, hate His law. 3, 1026. Man without the Holy Spirit is simply godless, even if he were adorned with all the virtues of all pagans. 1, 484. Men without the Holy Spirit are evil, even where they are best. 1, 586. Where a man is without faith, there is pure anger and hatred in him against God. 3, 1026. All men who are blessed in Christ were formerly under the curse. 3, 663. All that is man is called Adam; therefore one man shall not exalt himself above another. 3, 66. Man, if he alone has the commandments, reason, human wisdom, prudence, sense and wit and free will, is unskilled to stand before God. 3, 1006. The name man is no more valid before God than if someone were called a liar and faithless before the world; so even is he corrupted by Adam's fall. 7, 1439. The man who lies in sins should know that he has such a God who wants to help him. 3, 990 f. It is only a disgrace that from God and in Scripture man is called a man, because by this name he is declared to be a child of Adam, that is, a sinner. 4, 741. The philosophers describe man in such a way that he is a rational living being; but in theology this is not true. 5, 783. Man is of himself nothing, can also do nothing, and has in himself nothing but sin, death and eternal damnation. 1, 731. In theology, man is a pillar of salt because he does not recognize the great wrath of God and unreasonably throws himself into a thousand dangers. 5, 783.
If one holds worldly wisdom or reason itself against God's teachings, it becomes clear that we know almost nothing about man. 19, 1464. Godly wisdom describes man completely and perfectly out of the fullness of wisdom. 19, 1464. All people who are not Christians are blasphemers, murderers, thieves and scoundrels before God, even though they seem to be the most virtuous and holy people before the world. 13, 1524. According to Scripture, man is such a creature, which has turned away from God, is godless and evil, subject to the power of the devil, guilty of eternal death. 13, 2594. With God is all good, with man is death, devil and hellish fire; he is in sins and lives in the midst of death every moment; he is under God's wrath. 13, 2593. The Scriptures portray man as depraved and captive, and as despising and not recognizing his depravity and captivity. 18, 1775 Man, relying on his natural powers alone, subjects every creature he uses to vanity, seeking only what is his and what is of the flesh. 18, 5 Man, excluded from the grace of God, can by no means keep the commandments of God, but inevitably remains under sin. 18, 9: If man does as much as is in him, he sins, since he can neither will nor think of himself. 18, 11. Man lives in sins in this life and is either made more righteous day by day or he becomes more impure. 19, 1467. Man in this life is a matter for his future form, when the image of God will be renewed and completely made in us. 19, 1467. Whoever says that a man must be made righteous, claims that he is a sinner, unrighteous and guilty before God, but must be saved by grace. 19, 1466. Paul summarizes the description of man in Romans 3, 28 and says: man is justified by faith. 19, 1465 f. Those speak ungodly who say that it is up to man to choose good and evil, or life and death. 19, 1465. They speak ungodly who say that if a man does as much as is in him, he can earn the grace of God and eternal life. 19, 1465. Those who claim that man's nature remained unharmed after the fall speak ungodly, according to their reason. 19, 1465. The whole man, and every man, be he wise, righteous etc., is and remains nevertheless guilty of sin and death, under the power of Satan. 19, 1465. Man can be free from the power of the devil,
The only way to be freed from sin and death and to be made a partaker of eternal life is through Jesus Christ, the Son of God. 19, 1465. After the fall of Adam, man is subject to the power of the devil, sin and death, which is insurmountable for his powers. 19, 1465. A spiritual man, that is, one who has the Word and faith, knows that he is pleasing to God even in the low degree that he is a servant or a maid etc. 2, 468. Many devout people have great lack of food, but a good, sincere heart toward God, and trust that he wants to feed them. 3, 1061. With an empty bag, pious people have better courage and conscience than a prince, king or emperor with all their goods. 3, 1062. A wicked man who does not have God in his heart is always in trouble. 3, 1061. The more grace, the greater, more excellent gifts God gives to man, the less he humbles himself against God. 3, 1864. This is the nature of man: when God gives nothing, we become unwilling; but when he gives something, we become arrogant and abuse it for our own lusts. etc. 6, 251. The character of man cannot be more aptly or briefly described than that it is bloodthirsty and false. 4, 412. Christ teaches that one should beware of men. If you please them, you will have false friends; if you offend them, you will have the bitterest enemies. 4, 411 f. The prophet resolves all men, Jews and Gentiles, into this misery, that they are blind, unwise, ignorant, godless, foolish, in short, that they walk in darkness. 6, 103. All men are ungodly, idolaters and desecrators of the divine honor, who in any tribulation fall from faith, hope and love. 4, 358. As soon as a man dies for the sake of God, he lives in God. 3, 116. The old man is called by the name flesh, not only because he is led by the carnal evil desire, but also because he is not born again of God through the Spirit. 18, 7. Where the old man is still alive and strong, there can be no faith nor spirit, and the man still remains drowned in sins, under God's wrath and in an evil conscience. 12, 765 f. The old man is the whole man, as he was born of Adam after his fall in paradise, blinded by the devil and corrupted in soul, that he does not have God before his eyes and trusts etc. 12, 913. The old man is every unbelieving man, even though he has the name of a Christian, because he is an irreligious man, lacking the truth etc. 12, 914. The old man does nothing but corrupt himself, that is, the longer he lives, the longer he becomes a man.
The old man must be weighed down by the burden of servitude so that he is kept in check. 6, 187. 6, 187. The old man judges from God's word according to reason. 3, 265. The old man, who is without faith and not of pure heart, and does not have Christ, must have the law and be driven with works forever. 9, 874. A new man is one who turns to God through repentance and now has a different heart and mind than before, believes differently and lives according to God's word and will. 12, 766. The new man has the spirit of truth, through which the heart is enlightened, which brings righteousness and holiness with it, that the man follows God's word etc. 12, 915. The new man is created after God, as an image of God; this must be a different man than those who live in error and lusts, without God's knowledge and obedience. 12, 915 f. Right Christians are created by God through faith in Christ into a new man, who resembles God and is truly righteous and holy before Him. 12, 916 f. The new man who believes in the child who is born to us is the very freest Lord and subject to no law. 6, 181. Whoever wants to be a Christian should strive to be found in the new man, created according to God, in true righteousness and holiness. 12, 917. Where there is a new man, he speaks the truth and is hostile to falsehood, not only against the first tablet, but he does not deal deceitfully and falsely with anyone. 12, 918. The Holy Spirit plants you in Christ, so that you become a new man; he will give you a pure heart, a good conscience and a good faith.' 9, 878. Our carnal life does not have a good conscience; but the new man, who believes in the Son, is with the Son one Lord over all things. 6, 181. The new man has his humble portion, Christ with all his goods in his heart, through which he has everything he should have, and no longer needs a thing. 9, 873. The new man cannot be helped by works, he must have something higher, namely Christ; he is neither law nor work, but a gift and present etc. 9, 873. The new man has freedom over death, sin, law and hell; he is not weighed down with the yoke of burden, not weighed down with the rod of the shoulder etc. 6, 187. 6, 187. To the desperate wicked, to the people who are lost and damned, Christ is born. 13, 2594. God, creator of heaven and earth, became true, natural man;
Law of man. The papists pretend that Christ, with the words: "He who hears you hears me", forces us to accept their human law. 19, 614.
Man - Son. Since God gives the Son of man his glory and his kingdom, namely, submits everything he has made to him, he must be right, natural God with the Father and the Holy Spirit. 3, 1892.
Mercurinus. Melanchthon praises the imperial chancellor Mercurinus as an excellent and very moderate man. 16, 688. Jonas reports the sudden death of the supreme imperial chancellor Mercurinus. 21a, 1473 f.
Mercurius. The word flies, runs fast. This is also what the poets wanted to express with their winged messenger of the gods, Mercurius. 14, 2045. The pagans invent of their Mercurius, by which they want to indicate the divine speech, that he is winged at the feet. 4, 1064.
Merseburg. Luther's letter to Bishop Adolph of Merseburg, saying he would not believe his detractors. 15, 1388. The Bishop of Merseburg, Pabst's servant, burned Luther's writings. 21a, 333.-
Mesech. Mesech is Greater Armenia, as the Georgians and Caspians are. 1, 659.
Mesopotamia. Mesopotamia is a good pastureland and rich in livestock; it takes its name from the fact that it lies between two great waters, the Euphrates and Tigris, which also surround Babel. 1, 772.
Mass. Missa, the mass, comes from the Hebrew word Maosim, that is, gathered alms, donation or tax for the sake of the priests or poor people. 22, 1007. This is our and the right mass, that we do not let our parish priest speak the order of Christ for himself, as for his person, but speak it with him from the heart etc. 19, 1280. The mass is not our word nor work, but God's word, by which alone he makes the sacrament when we say it; therefore it is the word and work of God. 19, 267. As we speak of it, the Mass is the Sacrament itself with the words of promise, namely the true Body and Blood of Christ in the bread and wine. 19, 267. The Mass is not something of our work or word, but of Christ alone, who gives both the word of promise and the sign of the bread and wine. 19, 332 f. We call in the Mass especially the words of Christ Himself, the promise, without which bread and wine will be neither sign nor sacrament nor Mass. 19, 333 f. The mass is called Eucha in Greek
ristia, that is, thanksgiving, that we praise and thank God for such a comforting, rich, blessed testament. 10, 1334. The word mass seems to have been taken from the apostles, and in Hebrew means as much as a service of interest or frond, with which one pays due obedience to one's lord. 9, 885 f. To hear mass is nothing other than to hear God's word and to serve God with it, and to render Him the highest and most pleasant service. 9, 886. One cannot thank God for all His good deeds better than can be done at mass, since one must celebrate the memory of Christ and give thanks to God. 5, 1070. The masses are instituted for the living and not for the dead, to enjoy the body and blood of Christ and to commemorate Christ's death. 10, 1665. All Christians are free to have mass when they want, be it evening, morning, noon, midnight. 19, 256. The mass is not our sacrifice and good work, but a gracious word 'and sign of God, so that he acts against us to give grace and life, which we should believe. 19, 274. The mass is not a work to be shared with another, but an object of faith to nourish and strengthen each one's own faith. 19, 47. Since the mass is a promise, one does not come to it by any works, by any powers, by any merits, but only by faith. 19, 33. If a mass is to be held worthily, nothing else is necessary than faith, which faithfully relies on the promise and believes Christ to be true in his words. 19, 35 f. The worthy preparation and proper use of the mass is nothing but the faith with which the mass, that is, the divine promise, is believed. 19, 38. Where God's promise is, each person stands for himself, his own faith is required; therefore, the mass cannot be assigned and shared with another. 19, 44 f. God has also added a memorial sign to the mass, which is the most excellent of all promises, His own body and blood in the bread and wine. 19, 39 f. The whole power of the Mass consists in the words of Christ: that the forgiveness of sins is given to all who believe, that His body is given for them etc. 19, 39. To go to God's table and hear the Gospel is to say mass in truth alone; the papists say one mass over another, thinking they are doing a good work. 18, 1494. The ancients called the mass communionem, a common mass, because many come together, and not one person alone takes the sacrament.
measure. By measuring (that is, wanting to investigate) God, one deprives oneself of life, limb and our Lord God. 3, 813.
Messiah. David heartily praises and thanks God that he is the man to whom God has promised the Messiah of the God of Jacob, who will come from his blood and tribe. 3, 1886. David is glad that he firmly believes the promise of the Messiah and stands secure and immovable from it. 3, 1886. David knows, through his firm, certain faith in the promise of God of his Messiah, where he or his soul will remain. 3, 1886. David has it certain in the promise, and also firmly believes it, that Messiah, whom God promised to the patriarch Jacob, will come from his blood. 3, 1887. The promise of Messiah, which happened to Jacob, is renewed and made clearer in David, that Messiah should come from David's house in the tribe of Judah. 3, 1887. David did not keep the promise of Messiah to himself or only to himself, but made many beautiful, lovely psalms of the promised Messiah. 3, 1888 The Holy Spirit promised the Messiah beforehand through the mouth and tongue of the prophets, and then created faith in him in the hearts of men. 3, 1892. Messiah or Christ means in German an anointed one, because Chrisma means ointment. 7, 1312. In German we call Messiam an anointed one, because the kings were anointed with balsam and precious water on their heads. 7, 1748. The
Messiah is Lord and remains Lord as far as the world is, because the Father has given him dominion over everything; the Turk, the Pope, the Jews, the world and the devil will not escape his power. 3, 1893. The son of David, who is to build a house for the Lord, is not Solomon, but the Messiah. 3, 1896. Messiah, David's natural son, must be right, true God and not a foreign god. 3, 1898. If David's son, Messiah, is master and householder of the house of God, then he is also certainly master and householder of heaven and earth. 3, 1898. Messiah, David's son, is a lord and king in God's own kingdom, or equal to God. 3, 1899 David confesses that his son, Messiah, shall be a righteous man, and yet on high, where God alone reigns, he shall be God the Lord. 3, 1902. We Christians know that Messiah is God's only, eternal Son, whom He sent into the world to take our sin upon Himself, to die for us and to overcome death for us. 3, 1963. All who are righteous and godly are made righteous and godly through Messiah and Israel, Jesus Christ. 3, 1967. This is the reign of Messiah, to make men righteous, and to restore them to godliness, innocence and obedience, from which we have fallen through the serpent's wiles. 3, 1967. The Messiah shall be of the tribe of Judah, of royal blood. 3, 630. Not only Judaism but also the Gentiles will fall to the Messiah. 3, 630. The Messiah's sword, armor, strength and power is the word of God. 3, 631. Whoever does not accept the rule of the Messiah with grace will find it with wrath forever. 3, 1893. If the Messiah is to be an eternal king, it follows that he is not to be mortal or subject to death, as the Jews dream etc. 6, 104. We must give thanks to God that we know that the Messiah is the true Son of God, yes, the true God and became man for our sake. 6, 105. Since the prophet Isaiah foretold that Christ would die as a deceiver and a rebel, this is a certain proof that Christ is the true Messiah. 6, 632. Messiah suffered severely all the evils of guilt and punishments, which he could not endure for his person and for the sake of his person, but for our sake. 6, 666 f. The Jews did not want such a Messiah who would deliver them from the eternal curse, from the devil's power, sin and death, but who would make them rich and great lords in time. 7, 1621. The time that the prophets had determined about the future of the Messiah was fulfilled, the miracles that the Messiah was to perform were in progress;
Mass service. Because the princes are sure from the Gospel that the service of the Mass and the monasticism are blasphemies of God, they have been guilty of not suffering it. 19, 1724.
Mass vestments. Description of the papal vestments: humeral, alb, stole, maniple. 20, 390. 729. Our clergy (I think) have their vestments and clothing all from the Jews, as the ephod, stoles, tails; everything is in the Jewish way. 7, 1140.
Mass monkeys. The mass priests of the Italians and France were quite clumsy and unlearned, did not understand Latin and lived only from the continuation of the masses. 22, 1004. The mass priests of the Italians and France far surpass our German priests in ignorance. How many sacraments are there? Three; which ones? The Sprengwedel, the Rauchfatz and the Crucifix. 22, 1004. The mass priests are the most wicked, impure and godless people, who have sold their masses for money in an evil manner and have mocked God and man with their mere outward works. 7, 320. The mass priests considered it a mortal sin to say mass without a stole, without a chasuble, but in the meantime they lived in sin and shame. 4, 231. The custom of consecrating mass priests, that is, crucifiers of Christ, is the devil's disorder. 19, 1812. Hebr. 10, 18: "Where there is forgiveness of sins, there is no longer sacrifice for sin." This is spoken very sharply also against our Mass priests and work saints. 9, 1887.
Metaphora. The figure of speech metaphora. 2, 1261.
Metellus. In Gellius, Metellus very aptly said: Where we want to have citizens, we must also have women. 2, 352.
Methuselah. Methusalah died in the year when the flood came and will have given his grandson Noah the order to go into the ark. 1, 531. The words of Methuselah to Noah are attributed to God.
Metius. Luther asks Duke Albrecht of Prussia for M. Jakob Metius to continue his scholarship. 21b, 2845.
Metonymia. Example of the figure of speech metonymia. 2, 972; 8, 1385; 9, 1507.
Metzler. Luther consoles the wife Catharina Metzler, whose son had died as a student in Wittenberg. 21b, 2349 f.
Metzsch. Luther complains to the Elector about the lifestyle of Captain Metzsch and reports the insecurity of the city by tearing down a large part of the wall. 21a, 1662 ff.
Meyer, D. Ulrich von Hutten's complaint about D. Meyer in a letter to the Rath zu Frankfurt. 15, 1689.
Meyer, at Basel. Luther testifies to Jakob Meyer, mayor of Basel, his joy at the Swiss joining the Wittenberg Concord. 21b, 2153 f.
Meyer, at Mainz. Jakob Meyer, Chancellor at Mainz, complains in a letter to Cardinal Aeneas Sylvius about the tyranny of the Pope and his court. 18, 460.
Micah. The prophet Micah was at the time of Isaiah. The prophets who lived at that time preached about Christ in almost the same way, as if they had discussed it with each other. 14, 60 f. Micah was older than Isaiah, although they were contemporaries. 14, 1208. Micah is a special prophet in that he names the city of Bethlehem as certain where Christ would be born. 14, 62. Among all the prophets, Micah alone indicates the place where Christ was to be born. 14, 1302. Because Micah only prophesied in the kingdom of Judah, he only remembers the kings of Judah and not Israel. 14, 1178. Through the example of the prophet Micah, who prophesied against Jerusalem, the elders of the people saved Jeremiah from an unjust death. 14, 1178 f. The passage Jer. 26, 17-19 indicates that if it had not been for Hezekiah, Micah would have had to die because of his prophesies against the holy city of Jerusalem. 14, 984. Amos, Hosea and Micah deal with prophesying the end of the Jewish people and the beginning of a new kingdom. 14, 1258. That the prophet Micah promises victory over all the Gentiles can certainly not be understood from external power or
Michael. The great prince Michael in the prophet Daniel is the Lord Christ himself, who fights against the devil on earth through his angels, that is, preachers, by means of the gospel. 6, 934. The devil is strong in reason, power and wisdom; but Michael with his angels becomes much too strong and powerful for him and pushes him out of heaven. 10, 1055. Michael stands twice in the Scriptures, in Daniel and in Revelation. 22, 1900.
Michel, St. Michel's sleep is when one sleeps until the last day. 13, 981. 2555.
Midas. The pagans also mocked the service of mammon and made a fable of the rich king in Phrygia, Midas, who wished that everything he touched would turn to gold. 13, 878. The pagans made a fable about a rich king in Phrygia, Midas, who was so stingy that he wished that everything he touched would turn to gold. 13, 2368. The poets write of the king Midas that everything he touched turned to gold. 2, 598.
Midian. Midian are neighbors of Saba and Ephah and border with them on the Red Sea. 12, 311.
Milk. Our dear lady's milk was shown, and many people ran to see it, even though it was not Mary's, but some goat's milk. 12, 1148.
Milk penny. Milk penny was the name given to the florin that the priests had to give to the pope when their cooks had a child. 22, 915.
Milde, Joh. Luther recommends Johann Milde (Melde) to Gabriel Zwilling for a parish office. 21b, 2305.
Meekness. Mistrust of God is the cause of miserliness; faith is the cause of gentleness. 10, 1384.
Mildly. Mildly giving, that is, giving honestly, reaching in as if one wanted to spread it out. 5, 1129.
Miltenbergers. Luther announces to the Archbishop of Mainz that he will send a letter of consolation to the Miltenbergers and assumes that the persecution happened without his knowledge. 21a, 593 f. Luther's letter of consolation to the Miltenbergers. 5, 1272.
Miltitz. The University of Wittenberg writes to Carl von Miltitz that he wants to work with the pope so that Luther's cause
The Pope ordered him to be nuncio and to deliver the consecrated rose to the Elector. 15, 436. Carl von Miltitz writes to Spalatin that the pope has appointed him nuncio and ordered him to deliver the consecrated rose to the Elector. 15, 666. Papal instruction to Carl von Miltitz concerning the golden rose to be presented to the Elector. 15, 668. Breve of Pope Leo X to the Elector Frederick of Saxony, that he had ordered Carl of Miltitz to proceed against Luther according to his instruction. 15, 669 ff. Various papal brevia, to Pfeffinger, Spalatin, Donatus Groß, to the captain and council of the city of Wittenberg, in which it is requested that Carl von Miltitz be assisted against Luther. 15, 672 ff. On his journey, Miltitz experienced everywhere that people were more on Luther's side than on that of the Pope. 15, 680. Carl von Miltitz had seventy brevia from the pope to the princes and bishops with him, that they should send Luther captured to Rome to the pope. 15, 682. Carl von Miltitz had seventy apostolic letters; in order to bring Luther safely to Rome, Miltitz was to post a breve in each city. 14, 445. Of Miltitz's negotiations with Luther at Altenburg. 15, 690 ff. Luther reports to the Elector how he has united with Carl von Miltitz on two articles. 15, 698 Luther's instruction on several articles, which were imposed on him by his patrons. Published at the instigation of Carl von Miltitz. 15, 699 Luther's humble letter to Pope Leo X, which he had promised Miltitz he would leave out. 15, 705. At Miltitz's written request, Luther proposed three bishops to decide his case. 15, 708. On Miltitz's advice, Elector Frederick thought to apologize to the pope, but failed to do so, of which he had Miltitz informed. 15, 709 ff. Elector Frederick replies to Miltitz's letter at Augsburg that if others do not contact Luther, he too will stop writing. 15, 719 f. Luther apologizes to the Elector that he was forced to dispute with Eck in Leipzig in order to save the truth, although Miltitz had promised him to silence his opponents. 15, 720. After Miltitz's arrival in Coblenz at the Cardinal Cajetan's, Luther's matter was to be settled before the Elector Richard at Trier, also with the Cardinal's approval. 15, 722. Miltitz exhorted Luther to set out confidently and soon on his way to Coblenz in order to settle his case soon. 15, 724 f. Luther declines Miltitz's invitation to come to the Elector of Trier, mainly because he does not want his cause to be
Minden. Luther supports the request of the council of Minden for advice in their plight from the Elector. 21b, 2062.
Minkwitz. Luther gives Hans von Minkwitz an expert opinion on the church order to be introduced in Sonnenwalde etc. 21a, 709 ff. Luther writes to Amsdorf about the Minkwitz feud. 21a, 1175.
Minorites. The Minorites have the imperial rank in hypocritical praying, since they do all their praying and doing for the sake of favor with others and for the sake of the belly. 7, 24.
Mirisch. Melchior Mirisch has denied Christ so cleverly that no one dares to call this a denial of Christ. 21a, 393. Melchior Mirisch is the executioner of the emperor against the members of the order of St. Augustine. 21a, 422. Luther makes the Nic.
Miriam. Miriam and Mary is the same name; Mary, the mother of the Lord Christ, is also called Miriam. 3, 927. The virgin Mary is called Miriam in Hebrew, which is "the bitter of the sea", not: the star of the sea, as some have interpreted it. 12, 1788.
Misdeeds. We should not let our committed misdeeds be forgotten, but remember them for our humiliation. 3, 1841 f.
Mistrust. The temptation of mistrust comes from the fact that we are weak and do not see our outward strength, power and strength, and fear that God will not be able to help us. 3, 1796. The words or thoughts that arouse distrust, pusillanimity and despair in us are not from God, but from the devil or from men. 4, 736.'
Means. The rule remains: God does not want to act or work without means according to his mere omnipotence or power, but through his creatures. 1, 1250. God wants us to use the opportunity and means that are given us to avoid danger. 2, 748. In all our affairs and works we are to use the proper means at the promise, and after that we are to command God the outcome and the provision. 2, 348. God has never wanted to have his worship in the world without external means. 3, 1694.
spiritual speculations without the external means no one will attain his salvation, but on the word one should pay attention, take baptism etc. 1, 1251. 1, 1251. It takes effort and work that people are moved to believe by means that God Himself ordains, such as preaching, absolution, sacraments. 7, 1587. It is true, as the papists say, that we should not go to God without means; but the means is Christ, as St. Paul says. 11, 2261.
Mean Things. Luthers Bedenken, Was man von Ceremonien insgemeinen, und insonderheit von Mitteldingen halten soll. 19, 1371.
Mediterranean Sea. The Mediterranean Sea is called by the writers because it is in the middle of the earth; on the left side it has Hispania, France, Welsh, Greece and Asia, on the right Africa and Egypt. 12, 306. The Scriptures have the custom, although there are many and various seas, to call only the Mediterranean Sea a sea, without a surname. 12, 306.
Means. It is wrong and nothing that some want means between us and the papacy, and say that one must moderate something for the sake of peace and unity etc. 12, 481.
Middle states. The middle states between heaven and hell are only human poetry, namely: the outer castle of hell, in which the archfathers are said to have been, the purgatory and the place of the unbaptized children. 22, 1329.
Mediator. The Scriptures praise the Lord Christ for being our mediator, not the saints. 9, 967. 9, 967. Because our nature is too stupid and weak to talk to God, he has given us his Son as a mediator, in whom and through whom we are to deal with God. 11, 2212. Let no one think of coming before God and obtaining grace from Him without the Mediator, High Priest and Advocate Christ. 22, 283. By the little word that Christ is our "mediator", all saints' merits, works and righteousness are rejected and condemned before God. etc. 22, 283. Man, brought to the fear of death by the law, sighs for a mediator and desires a more loving word, that is, the gospel of grace. 3, 1421.
Middle. Here is no means, the Father must either be merciful to us or angry, either God must be and dwell with us, or the devil. 8, 451.
Moab. Moab means: from the father. 3, 320.
Moabites. The Moabites and Ammonites have been glorious and blessed before other peoples without being forbidden to be admitted to public offices. 1, 1298 f.
Mocha. Luther intercedes for a certain Mocha. 21a, 236. Luther intercedes for the miller Mocha at Segren. 21a, 844. Luther repeatedly intercedes for the miller Christoph Mocha at Segren. 21a, 849.
Mochin, the. Luther's intercession for the Mochin. 15, 2627.
Mohr, Georg. Luther assigns the matter of the pastor in Borna, Georg Mohr, to the visitators. 21a, 1325 f. Luther writes to Georg Mohr that he will neither advise nor encourage his appointment to Zwickau. 21a, 1738 f. Luther reassures Georg Mohr about his deposition in Naumburg and sends him the interpretation of the prophet Hosea. 21b, 3145. Luther has written to the Elector for M. Georg Mohr, to obtain some alms. 21b, 3157.
Mohr, Hans. Luther's letter to Elector John concerning Hans Mohr, a soldier at Coburg, who had denied the presence of the body and blood of Christ in the Lord's Supper. 15, 2095. The one Amsdorf heard about in the Duchy of Würtemberg is not Schwenkfeld, but a frivolous man called Mohr, a common soldier etc. 17, 1447. The Elector demands an expert opinion from Luther on what is to be done in the matter of Hans Mohr, who is said to be adherent to the Zwinglian doctrine. 21a, 1084.
Moloch. Moloch was an idol of brass and hollow inside, made in the image of a man, and filled with fire in the back until he was all aglow. 2, 1552. The Jews had the idol Moloch before Jerusalem, to whom they burned their children. 3, 348. What kind of idol Moloch was and what happened to his service. 22, 244.
Momus. What Momus had to criticize about the people. 5, 863.
Monks. Because a monk does not follow the word, he speculates that there is such a God up in heaven, who wants to make one who wears a cap blessed. etc. 1, 17. A monk despises the wisdom of God in Jesus Christ, puts on a cap, girds himself with a rope etc., and thinks that he wants to please God in this way and become blessed. 1, 197. The monks despised domestic works and chose others that had a better appearance. 1, 527. The life of the monks is entirely a temptation of God, for they cannot abstain, and yet remain without
Monasticism. Monasticism has come into such abuse that godless people have compared it to baptism. 1, 761. Monasticism is nothing other than a contempt of the divine and heavenly estate, and of the works that Christ himself instituted and confirmed. 2, 1611. Those who have taken to monasticism have even strayed from the doctrine of faith to the statutes of men and life. 3, 1672. This is a false glory.
It is a characteristic of monasticism that one calls the state or order holy, and yet none of the persons can say so: I am holy. 8, 456. The whole monasticism is nothing but a dream doctrine, since they make a state of perfection out of wearing caps and plates etc. above and against the common Christian state. 8, 634 f. What kind of thoughts drove Luther to monasticism. 10, 2098. Monasticism cannot be a holy, godly life, for God wants one to serve him in common life and positions, not by fleeing from them. 12, 701 f. Already from St. Anthony on, monasticism is so torn down that at the time of the fourth Concilium there was an abbey near Constantinople where Eutyches was abbot. 16, 2253. Monasticism, mass and the like are said to give more than common blessedness. 16, 2293. Nunnery and monasticism is a devilish thing, since one wants to bring people to God with vain activities, forcing, sticks and blocks. 19, 1677. Monasticism is a hellish poisonous cake covered with sugar. 19, 1851. Monasticism was called a perfect state because the commandments of God were far too few in their holiness, and easy for the common Christian man to keep. 19, 1866 It is a great lie and blasphemy that their monasticism keeps more and more than God has commanded, when all saints cannot keep the commandments without Christ. 19, 1866. Luther believes that the authors of monasticism are in heaven in a much lower degree than a pious, God-fearing husband and man of the world. 22, 1395. Luther says: "When I was bathed and baptized in my monasticism, I was the most miserable man on earth; day and night there was vain weeping and despair. 19, 1851. Now the truth is found that monasticism is the right slumber monkey country for the lazy brothers, in addition also the bath of disciples, which is their fictitious baptism. 19, 1853. All of the papists' teaching has been that all other lay ranks must be called worldly and annual, and only their monasticism spiritual and holy. 19, 1853. A monk, vowing his monasticism, vowed that he would make a way to Christ for himself by his own works etc. 19, 1856. Because St. Bernard falls away from his monasticism with his heart and despairs of it, he is a right apostate, perjured and lost monk before God. 19, 1858. Even Augustine himself escapes from his monasticism and flees to Christ under his wings, as under the umbrella of graces before the judgment of God. 19, 1859. Duke George of Saxony scolds Luther for perjuring himself, because he has run away from monasticism, that he does not want to go to hell with the monk-baptists. 19, 1859.
Where one takes away the consolation and confidence from monasticism, that by it one does not become righteous, nor earn grace, then its head is cut off. 19, 1864. The main abomination of monasticism is that we must deny the grace of God and place our comfort and hope in our holy monasticism. 19, 1864.
Monk Calf. Luther's Interpretation of the Monk Calf at Freiberg. 19, 1940 ff.
Monastic vows. Since Luther had taken the monk's vow, the prior, convent and confessor wished him happiness, that he would now be as an innocent child, who would now come pure from baptism. 19, 1850. The monastic vow is dangerous precisely because it has no probation and no example in the holy Scriptures. 19, 1508. Luther intended to attack also the monastic vows through the writing "von geistlichen und Klostergelübden". 15, 2550.
Monk's cap. It has been an abominable, godless delusion that one believed that if one put on a monk's cap, he would be redeemed from sins and death. 22, 966. What a glaring darkness it is that a monk's cap can make one pious and blessed! What then is faith necessary? 7, 1399. Already three hundred years ago, a landgrave in Thuringia had himself buried in a monk's cap. 22, 969. Louis the Knight, landgrave in Thuringia, had himself buried in a monk's cap. 22, 969. 1235. The pope made it so that a Christian denied the bloodshed of the Lord Christ and put on a monk's cap and sought blessedness in it. 22, 894. The papists have condemned the laity together with their state, so much so that even princes and lords on their deathbeds have clothed themselves in monks' caps and had themselves buried. 19, 1837.
Monk's habit. They ascribe to their cowls and ropes the power to beatify, because they say that it is a sin for a Franciscan to go without a cowl and a rope. 6, 541.
Monastic life. In the past, our hearts were so taken by the monastic life that we considered it to be the only way to salvation; now we judge it far differently. 9, 765. He who dared to compare the monastic life with baptism was completely nonsensical and lacked common sense. 21a, 1019. God's word covers the appearance and deception of the
The life of monks and nuns is such that one sees the wolf under the sheep's clothing. 13, 799. The monastic life does not serve God, for not only has he not commanded anything of it, but it is also contrary to love and the right worship of God. 13, 905. Those who teach monastic life, invocation of the saints, merits, brotherhoods etc. praise not God but themselves, therefore they are easily tolerated by the world. 5, 596. The monastic life is a soft life, without all the troubles that both the secular regime and the household have without number. 5, 437. That the monastic life is contrary to reason. 19, 1595 ff. The monastic life is contrary to the word of God, the gospel, the faith, and Christian freedom; indeed, it is also contrary to itself. 19, 1613.
Monastic order. One accepts a monastic order, that God is served with it; thereby Christ's suffering and death is forgotten, put in the background, yes, denied. 3, 1718. The pope confirms the monastic orders by his bulls, and they confirm him by their life and preaching. They are the rats, and the pope their king, they have to carry him. 22, 956.
Monasticism. The monastic state is not commanded by God; consequently, the trust placed in it is ungodly and impious. 6, 335. Monasticism is worse before God than any other sin, even though it seems good in the eyes of the world, yet it is without faith. 9, 996. 1156. In the papacy, the youth and the best in the world have flocked to the monastic state, to the devil. 9, 1369. The monastic or nun state is not blessed. 3, 84. The devil leads the monastic state in such a way that he makes of its efforts almost the unified and highest service of God, without any word of God. 19, 575. The monastic state is completely godless, and teaches most impudently in public that one does not need to obey one's parents, nor does one need to care for what is the other's. 19, 1586. 19, 1586. The monastic state disputes the first tablet or the first three commandments, because the state of vows, since it teaches works, takes away the power of faith. 19, 1576.
Monk baptism. St. Thomas. The first preacher of the Order of St. Thomas first brought up the shameful, blasphemous doctrine of perjured, faithless, apostate monastic baptism. 19, 1851: How Heinrich Küne praised the order above all other orders for the sake of monastic baptism. 19, 1852: It is a public blasphemy to equate the false and void baptism of monks with the baptism of Christ. 19, 1854. The papists continue their
Monastic baptism and works of men equal to divine baptism and works. 19, 1835. The monk's baptism is so holy and spiritual that a monk is not only holy and blessed for himself, but can sell all his works and lives as a superfluous shah. 19, 1855. A monk may lend his monastic baptism to Christians washed in Christ's blood, also to souls in purgatory, who are nevertheless certain of their blessedness etc. 19, 1855. The monks have sold to their monastic baptism works, masses, vigils, fasting, prayer, mortification, to which they can be referred with seals and letters. 19, 1856 St. Bernard, having lived long in his monastic baptism, finally had to despair of his monasticism and become a Christian again. 19, 1858. At last all monks had to apostatize, leave their monastic baptism and become perjurers, or went to the devil with caps and plates. 19, 1859. It does not exist that a monk is pure and innocent through his monastic baptism and yet not in grace or uncertain whether he is in grace. 19, 1862.
Monasticism. Monasticism is a babel of error, of ignorance, of disobedience, of disbelief, of robberies of God, of blasphemies etc. 19, 1611. 19, 1611. In monasticism, no one studies the Scriptures unless he has a special gift for reading the Scriptures, as Luther had. 22, 958.
Monk people. The monk people are a lazy, idle people, respecting the temporal life for pleasure. There the seven deadly sins rule with force. 22, 965.
Monasticism. Monasticism is rebellious against Christ, because it stirs up sectarianism among Christ's people and teaches them to trust in their own works against faith. 19, 1579.
Moon. Astronomers say that the moon gets its light and glow from the sun. 1, 49 f. The light of the moon is very harmful, for it not only makes the body cold, but also addictive; the sun is known to weaken the body. 4, 1803.
Mones. Luther recommends to Jonas two people expelled for the sake of the Gospel, the nobleman Balduin of Mones and the woman Johanna de la Marcha. 21b, 2096 f.
Monica. Monica, Augustine's mother, wept and cried for nine years that her son should be lost, because he had fallen into the Manichaean error. 2, 574. Monica, St. Augustine's mother, wept nine years in a row for her son, and would have liked him to become a Christian, but could not hope that he would become such a man etc. 11, 657. Monica, the mother of St. Augustine, prayed for her son that he would become a Christian.
The mother of Augustine prayed day and night that her son would be saved from the Manichaean heresy, in which he had been imprisoned for nine years. 1, 1111. Monica, the mother of St. Augustine, prayed day and night that her son would be saved from the heresy of the Manicheans, in which he was imprisoned for nine years. 2, 252. Monica, St. Augustine's mother, was given more by God than she could ask and desire for her son. 2, 1329 f. Monica, St. Augustine's mother, had a strange, whimsical husband, a pagan at that, but was able to hold herself against him in such a way that he did her no harm. 11, 1288 f. St. Monica (Augustine's mother) kept silent against her husband and gave in. 3, 1234. Monica was merciful to her husband; from this came the fruit that he was converted and became a Christian. 11, 1289. Monica, St. Augustine's mother, converted her husband, who was a pagan, before his death, and then also her son, Augustine. 9, 1214. How Monica, St. Augustine's mother, quieted quarrels and strife among her neighbors, 2, 350. Augustine praises his mother Monica, that where she saw two at odds, she always spoke the best of both sides. 7, 390. What Monica, St. Augustine's mother, heard evil from the women, she kept silent, but what she heard good that reconciled, that she said. Monica, the mother of St. Augustine, had an admirable grace towards the vice of slander. 10, 946. Once Monica went to the Sacrament, and contemplating the grace and beneficence of the Lord Christ, she cried aloud: Let us go fully up to heaven. 12, 1243.
Monk children. The monk children, those undeveloped lumps, do the greatest harm to women; they are a very burdensome burden for the mother. 22, 156.
Monopolies. The imperial and secular laws also forbid the sale of an estate alone, and they call them monopolies. 10, 928. Some who are not able to set up their monopolies before others who also have such goods and merchandise, give their goods so cheaply that others may not get them. 10, 930.
Montanans. The Montans and others said that we had not received the Holy Spirit at all or only the firstfruits of the Spirit, but they had received the fullness of it. 9, 1496.
Montanus. Montanus accuses the prophets of speaking empty words without understanding. 4, 677.
Moral Philosophy. When you present moral philosophy and human statutes like this,
That man should believe that he walks rightly before God in these things is exceedingly pernicious. 4, 357.
Murder. As soon as the lie enters the heart, murder follows, for then they are jealous of their lies. 4, 1562.
Murderers. In Prussia 170 murderers are imprisoned, in Pomerania more than 60, and there is a cry that these evils are caused by the pope and the canons. 21b, 2619. 25 murderers are again sent against our prince; some of them are imprisoned in the Leuchtenburg castle and openly testify against the Mainz. 21b, 2615.
Murder. That is murder, since not the body but the souls will be murdered for eternity, if people are taught to trust in their own works and not in God's grace. 13, 827.
Murderer. Without the commandment of God, it would not be right to kill a murderer. 1, 599. The guilty murderer is to be beheaded according to the verdict, however pious he may be, because a public example must be given to the others. 22, 1675.
Murder pits. One should write the title to all churches that they are murder pits where the gospel is not preached. 11, 1478.
Morijah. Moriyah means an offering. 3, 342. Morijah actually means the honor and fear of God, as if to say in German: Heiligenstadt, a holy place, the house of the HErrn. 1, 1493 f. The mountain Morijah has given the name to the whole country, and the Turks call the mountain by the same name and hold it in high honor. 1, 1491. On the mountain Moriah Solomon built the temple. 3, 363. Moriah is the mountain that is close to Mount Zion, on which Solomon built the temple, in the middle of the city of Jerusalem. 1, 1491.
Moritz, Duke. Instruction on what the parish priests should say to the people in these dangerous times in Duke Moritz's lands and in Magdeburg. 17, 1463.
Moritz, St. Moritz and his companions and many other saints entered the fray, not as Christians, but as subservient, obedient citizens, demanded by their authorities. 20, 2168. St. Moritz and the ten thousand holy knights threw down their arms and would not obey the emperor to fight against the Christians. 16, 1703. When the emperor ordered the holy martyrs St. Moritz and his companions to fight against the Christians, they did not want to do it and threw away their weapons etc. 20, 2193.
Mörlin, Joachim. Luther consoles Joachim Mörlin, preacher at Arnstadt, because of vexations with his congregation, and praises his adherence to the Word. 21b, 2897 f. Luther advises D. Joachim Mörlin, pastor in Arnstadt, to leave his position. 21b, 2921 f. Luther approves of Amsdorf's intention to appoint D. Joachim Mörlin to Naumburg. 21b, 2949 f. Luther wishes Joachim Mörlin luck on his appointment to Göttingen. 21b, 2954. Luther testifies to Myconius his joy that D. Mörlin is reconciled with the Arnstadters. 21b, 2959. Luther consoles Joachim Mörlin in Göttingen about the little success of his ministry. 21b, 3024.
Mörlin, Maximilian. Luther recommends M. Maximilian Mörlin to Jonas for employment in the Duchy of Saxony. 21b, 2362.
Morus. Thomas Morus was not killed by the king for the sake of the gospel, because he was a great tyrant against the gospel and shed much blood of pious confessors. 22, 1262.
Mosellanus. Luther assures Petrus Mosellanus, Rector of the University of Leipzig, that he will not repay the Leipzigers for their hostilities by doing the same. 21a, 286 f. Mosellanus holds it in the election of grace with Erasmus, for he is all Erasmian. 18, 1980.
Moses. Moses is from the family of Levi, who was a son of Leah. Levi's son is Kohath, then Kohath's son is Amram, who was Moses' father. 3, 777. Moses, Joshua, Caleb and others have kept their strength and power, which they had in youth, also in old age. 1, 1312 f. Moses was the kindest man that ever was, that he also desired to be erased from the book of life, so that only the heap would be helped. 11, 1343 f. Moses gives leave to the court life, because he could not in good conscience stay longer with such sinful, godless and annoying beings. 3, 710. Since Moses does his duty and helps the oppressed, he does not have to be sure of life and limb before the king Pharaoh. 3, 713. Moses must first be in danger of his life and be thrown into the jaws of death before he will be made commander of the army of Israel. 3, 707. The Holy Spirit gave Moses the heart and courage to slay the Egyptian. 3, 711. The killing of Moses is a special act, just as Elijah killed all the Baalspawn. 3, 711. Moses firmly believes that God will turn away the distress and persecution that he and the children of Israel have to suffer from the Egyptians. 3, 710. God sends it in such a strange way that his own courage is not
Moses must become Moses' wet nurse. 3, 706. God has ordained that Pharaoh's daughter must raise Moses, Pharaoh's enemy, even at the royal court. 3, 704. The parents of Moses were undoubtedly Christians. 3, 705. Moses follows God and puts all worldly, transient pleasure, joy and glory aside. 3, 710. He who despises Moses despises God, for he leads God's word. 3, 761. Moses teaches how one should live in the world and lead a fine, chaste life. 7, 2228. In Moses one can see how much effort it takes for a man to trust God and accept His word. 3, 757. In Moses we see an example of the frailty and weakness of the saints. 3, 779. Moses is not a lord over Pharaoh because of his person, but because of his office. 3, 784. Moses is called a god of Pharaoh, because he had God's word over Pharaoh. 3, 782. God wanted to bury Moses in such a way that no man would know his grave, lest he be honored and called there. 15, 2324. Moses was a paragon of a Christian man who knew that God could not lie. 3, 765. Moses was not given to us, but only to the Jewish people as a teacher, therefore we do not need to keep either circumcision or the paschal lamb. 3, 830. We accept Moses as a witness of Christ and follow his examples. 3, 834. Let Moses remain a lawgiver of the people of Israel and do not charge him to the Gentiles' and Christians' neck. 3, 1038. Moses is commanded to a peculiar people; therefore do not draw him to the whole world, but to his people. 3, 1038. Moses does not concern us further than in accordance with the natural law. 3, 1004. The ministry of Moses lasts only until the time of Christ. 3, 1036. Moses clearly describes that it will come to an end with him and cedes his mastery to the future prophet, Christ. 3, 1522. Moses cedes his office to the future prophet, Christ. 3, 1528. Through Moses the prophets are instructed to prophesy of another covenant, of another word, of a future priesthood. 3, 1530. Moses says: Let the sun and moon be, money and goods be, only do not worship it and do not take it for your god. 3, 1675. The teachings of Moses and the prophets are the same, although they did not speak the same words. For the prophets also spoke, driven by the Holy Spirit. 3, 1670. Moses draws the people to himself, but does not keep them in his person, but points them to Christ to hear him. 3, 1666. Moses presents the Israelites with the example of their own redemption from the house of Egypt.
Mühlhausen. Luther's warning to the council and congregation of the city of Mühlhausen about Münzer, who had crept in there without being called. 16, 2. The Electoral Councils request on behalf of the Elector a learned, skilful and decent preacher for Mühlhausen. 21a, 878 f. Luther sends Johann Mantel as preacher to Mühlhausen. 21a, 881 f.
Mühlpfort. Johann Egranus, preacher at Zwickau, praised to Luther the love and pleasure that Hieronymus Mühlpfort, town bailiff there, has for the Holy Scriptures. 19, 986 f. Mühlpfort, an example of Zwickau's arrogance, said to Luther: "Doctor, you will never bring us under the pope; we have been taught far too much. etc. 22, 1886. Mühlpfort with his whole family, and Roth, the author of the whole fire at Zwickau, is still there today and pretends to repentance, which he has not yet proven. 22, 1866.
Müller, Casp. Luther asks Caspar Müller, Chancellor of Mansfeld, to be godfather to his expected child. 21a, 865.
Mulmann. In a letter to Jonas, Luther retracts his recommendation given to Mulmann because he has heard shameful things about this man from credible people. 21b, 2406.
Mülmann. Luther asks the council of Danzig to help Mrs. Elfe Mülmann to get her inheritance. 21b, 3479.
Münster. Luther's warning to the council of Münster against the Zwinglians and the doctrine of the Sacrament. 17, 2047. Against the blasphemous and shameful book, which recently went out in print at Münster, some propositions, put forward by Phil. Melanchthon. In Münster, they elected a tailor as king, made prophets, and murdered a hundred men in the city who did not want to accept this innovation. 20, 1699. Luther reports to Nic. Hausmann of the new king at Münster and of his apostles who were sent to Soest, and there eight of them were beheaded. 21b, 1929.
Münsterberg, Carl von. Duke Carl von Münsterberg desires that Luther publish a writing in which it is clearly stated that the Lord's Supper should be partaken of according to Christ's order under both forms. 21a, 431.
Münsterberg, Ursula von. Der Frau Ursula, Herzogin zu Münsterberg, christliche Ursachen des verlassenen Klosters zu Freiberg, mit Luthers Nachschrift. 19, 1694 ff. Luther reports to Spalatin the flight of Duchess Ursula of Münsterberg with two other nuns from the convent near Freiberg; they are now Luther's housemates. 21a, 1222 f. The pope still holds under his void ban or curse King George of Bohemia with all those of Münsterberg. 10, 1566.
Münsterer. D. Sebaldus Münsterer died in October 1539. 1, 1488.
Münzer. Thomas Muenzer was among us. But since he wanted to be clever and started from us, he became an instigator of the rebellion etc. 9, 1437. Münzer wanted to be of our part, and yet he belonged closer to the pope than to us, although he already boasted of the Gospel, because he wielded the sword. 13, 1642. Münzer did not want to be with us, because there would be much evil mixed among us, and he wanted to make it better. The devil had so seduced Thomas Muenzer that he neither saw nor heard, but stood there darkened as a rock. 13, 2571. How Muenzer, after being expelled from the country by Duke Frederick and then driven out by the Nuremberg council, settled down as a preacher in Mulhouse. 16, 164 In Mühlhausen, Münzer took the court of the Knights of St. John, went to the council and pretended to be a preacher: To speak law must
murmur. That is, murmur when we let the cross anger us and want to know from God why he does this or that. 1, 1271.
Murnar. Luther does not sense lies in Murnar, as in Emser. 18, 1344. It is more possible that the Rhine will dry up than that Murnar will lack words. 18, 1346.
Musa. Luther gives his verdict on Antonius Musa to Bishop Amsdorf. 21b, 3148.
Music. Speech and voice alone were given to man so that he might know that he should praise God with word and music. Luther wanted all the arts,
Musician. Luther asks the Elector to hire a good musician [for the university] who could be paid from the income of the deceased licentiate Blank. 21b, 2564.
Mothers. If mothers did not bear children, nurse, wipe and nourish them, the entire human race would inevitably perish. 2, 1073.
Mother of God. Let no one place his trust and confidence in the mother of God or her merit, for such confidence is due to God alone, as the one high God. 11, 2202. The Scripture clearly says that Abraham, Isaac, Jacob and all believers are alive; therefore it is necessary that you believe that the mother of God is alive, but not that she has gone to heaven. 11, 2353.
Myconius. Myconius tells how he could not have obtained the indulgence from Tetzel in vain. 15, 364. Myconius' account of how the pandering for indulgences had finally become so bad that even emperors, kings, princes and lords were displeased. 15, 370 Luther consoles Frederick Myconius and encourages him to continue preaching the Gospel. 21a, 738 f. Luther expresses the suspicion against Myconius that the papal princes are uniting for war against the Protestants. 21a, 860. Luther asks Frederick
Myconius to be patient with a preacher. 21a, 982. Luther asks Myconius to describe to him with particular care the history of the young man who died twice. 21a, 1600. Luther asks Frederick Myconius for his use for a poor debtor. 21b, 2170 f. Luther asks Myconius for a deposed preacher. 21b, 2856 f. Luther asks Myconius to release him from the tarnishing of someone for whom he has already written to Myconius. 21b, 3082.
Myrrh. Myrrh is a strong, bitter sap that flows from the trees in Arabia like a gum, or like the resin flows from the pines, spruces or firs in our country. 11, 2123. Myrrh has the property that bodies anointed with it do not rot, but are preserved. 12, 1790.