Saalfeld. Luther advises the council of Saalfeld to address their concerns to the visitators of Thuringia. 21b, 2310 f. Luther advises the visitators of Thuringia to dismiss Diaconus Jakob in order to put an end to the disputes between the preachers in Saalfeld. 21b, 2318 f. Luther expresses his joy to Menius that harmony has been established between Aquila and the Diaconus Jakob in Saalfeld. 21b, 2334.
Sabbath. Sabbath in Hebrew means celebration or rest, because God rested on the seventh day and ceased from all his works. 3, 1086. Sabbath means rest or celebration, that one rests and stands still from all works and words, and only clings to God's works. 3, 55. Sabbath means rest; these are our holidays, through which Christ makes us celebrate from our works. 4, 324 f. The Sabbath is given to the Jews alone. 3, 7. 1083. The prophets foretold that the Sabbath would be abolished. 3, 7. 1083. The Sabbath of the Jews was abolished by St. Paul and the entire New Testament. 3, 1083. The Jews called the day of rest Sabbath, but we call it holiday. 3, 1086. The Sabbath is commanded as an example for the Jews; it means the spiritual time, which Christ, the sun of righteousness, illuminates. 3, 1202. After our Lord came and started a new eternal kingdom throughout the whole world, we Christians are no longer bound to the outward, special observance of the Sabbath. 12, 1964: The Sabbath of the Jews is now changed into Sunday; the other days are working days. 3, 1086. The Sabbath was before the Law of Moses came, and has been from the beginning of the world. 3, 950. Although the Sabbath has been abolished,
and the consciences are free from it, it is nevertheless necessary to have a special day to act on the word of God. 3, 1084. Whoever wants to make the Sabbath a necessary commandment must keep Saturday and not Sunday. 3, 1084. Because there is need to help one's neighbor, love should take precedence and the Sabbath should not count for anything. 12, 363. The Sabbath is free, mark may keep it for the love and service of another, again break it for the love of another. 12, 86. That the Sabbath is free is shown by Christ from time to time in the Gospel. 3, 1086. Sabbath, that is, holy day, is all days in the New Testament. 3, 7. Christians must keep the Sabbath every day, that is, always keep the word. 4, 1357. With us Christians it should be Sabbath every day, because we should hear God's word every day and live our lives according to it. 13, 897. It should be a Sabbath for us Christians every day, because we should hear God's word every day and live our lives according to it; nevertheless, Sunday is ordered for the common people. 13, 2391. Nowhere in the entire New Testament are Christians commanded to celebrate the Sabbath. 3, 1085. Col. 2, 16. f. St. Paul raises the Sabbath by name, and calls it the past shadow, because the body, which is Christ Himself, has come. 20, 148. The right Sabbath Christ kept and celebrated in the grave. 3, 58. The right Sabbath, that our old Adam ceases from all his works, is kept only after we have died. 3, 1087. About the celebration or rest, God has commanded that men should sanctify the Sabbath or day of rest with God's word, that they may know God etc. 13, 2397. If I serve my neighbor and help him, even though I work, I have kept the Sabbath right and well, for I have done a divine work on it. 13, 894. God instituted the Sabbath so that you should hear and learn to be kind to your neighbor in word and helpful in deed where he needs it. 13, 895. The Jews kept the Sabbath so hard that they did no work on it, not even cooking, just as even today they do not touch money on the Sabbath, not even for alms. 13, 2395 f. The foolish Jews would have let a poor man die of hunger before they helped him on the Sabbath, yet they helped their ox and donkey. 13, 2398. To keep the Sabbath holy does not mean to walk idly and do no work, but to listen to God's word and help one's neighbor as much as one can. 13, 894. To keep the Sabbath holy means to hear God's word and to do holy works, to love one's neighbor and to do for him what he needs, obediently.
Sabbather. In Moravia, the Jews have circumcised many Christians, and call them by a new name, the Sabbathers. 22, 1576. 1587. The Sabbath-keepers have recently risen in Austria, and have taken upon themselves to force the people to be circumcised, without which they could not be saved. 2, 1351. In Moravia there is a foolish mob of people who call themselves Sabbath keepers, and they want people to keep the Sabbath in the Jewish way. 1, 873. Luther's letter against the Sabbath keepers to a good friend. 20, 1828 ff.
Sabbath journey. A Sabbath journey has been a small way, barely a quarter of a mile. 13, 991.
Sabellius. Sabellius, the heretic, said: Father, Son and Holy Spirit would be One Person. 11, 162. Sabellius said: Christ would be God; but there would be only One Person in the Godhead. This was followed by the Patripassians, who were not very unlike him. 22, 290.
Sabinus. Luther recommends Georg Sabinus to the Churprince Joachim of Brandenburg. 21b, 3483.
Sachse. Luther recommends M. Johann Sachse to the Elector for a professorship. 21b, 2622. The Elector responds to Luther's intercession for M. Johann Sachse that, as soon as a lection in artibus is available, he should be ordered to take it, 21b, 2623. Luther reports to the Elector that a lection is now available with which M. Johann Sachse from Holstein can be provided. 21b, 2629. The Elector informs Luther that he has given the university the order to give the completed lection to M. Joh. Sachse. 21b, 2630 Luther reports to the Elector that there is no progress with the employment of M. Sachse, and that Melanchthon does not want to give up the Greek lection because of the 100 florins given to him by the Prince. 21b, 2632 f. The Elector confirms the Greek lection to the 14th Veit Winsheim, and his earlier lection on rhetoric is assigned to the 14th Sachse. 21b, 2633.
Saxony. The whole of Saxony takes its name from the castle of Sachsenburg. 1, 1492. Luther says: "It is especially our country Saxony that bears such people, who are quite naughty, without all discipline and politeness. 1, 1629. Saxony is a
Saxony, the Electors of. The Electors of Saxony have established good schools and provided the churches, which had previously been miserably neglected, with pious, capable ministers. 1, 1357. Such pious, godly princes have been the Electors of Saxony in our time, who have believed that it was their duty to care for the churches. 1, 1357.
Saxony, Duke Albrecht of. Duke Albrecht of Saxony was buried with such pomp that six hundred priests held masses four days in a row and were fed sumptuously. 22, 1307.
Saxony, Duchess Catharina of. Luther repeatedly asks Duchess Catharina of Saxony to take up the cause of the Reformation in the Duchy of Saxony. 21b, 2483.
Saxony, Bishop Ernst von. Shortly before these times, Bishop Ernst of Saxony broke down a devil's field church, but fell ill over it, and was glad that he rebuilt it. 7, 652.
Saxony, Elector Frederick of Saxony. The Elector Frederick of Saxony was gifted with incredible intellect, recognized the tricks of the Roman court, and knew how to treat these people properly. 14, 443. Elector Frederick of Saxony did not honor the golden rose that was sent to him by Leo X in 1519, but rather considered it something ridiculous. 14, 443. Only very spiteful people could suspect Elector Frederick of Saxony of wanting to protect heresy and heretics, because he was a very wise and perceptive prince. 14, 443. The Elector Frederick of Saxony gave way to God, read diligently what was written by Luther, and did not want to dampen what he believed to be the truth. 14, 465. The Elector Frederick of Saxony requests through Spalatin the imperial minister Hans Renner to persuade the emperor to write to the pope at
1560 Saxony, Elector Frederick of - Saxony, Duke George of. 1561
Saxony, Duke George of. Duke George of Saxony used to command that the papist religion be observed in his country, and the parish priests were also obedient to him in this. 2, 652. Some say of Duke George of Saxony: "Well, he was able to be converted at his last end, when he was to depart from this life. 2, 116. Duke George of Saxony and his followers pretended that they wanted to wait for the verdict of the Council and the church, and meanwhile they persecuted and suppressed the recognized truth of the Gospel. 14, 393. Duke George of Saxony saw before that his two sons would die during his life. 2, 1311. Duke George of Saxony has peace and good rest, but always seeks opportunity to rebuke and destroy our religion. 4, 2138. Duke George of Saxony, the Dukes of Bavaria, Faber and Eck are safe and fearless, and have hearts like anvils. 4, 1441. Duke George of Saxony and others wanted to capture the emperor at Innsbruck in such a way that we would not have been able to speak at Augsburg afterwards. 4, 1444 f. Duke George of Saxony is turning away from God; from this it follows that nothing is happening to him again. 4, 1529. The presumption does not let Duke George of Saxony rest, that he also refrains from governing the church, which he is not commanded to do. 4, 2069. Luther, Carlstadt and Eck were invited to the disputation in Leipzig at the same time by Duke George of Saxony. 15, 1168. Luther once said to D. Eck: Not all of Hus' articles are heretical; Duke George of Saxony then spoke with a loud voice: That walt die Sucht and shook his head etc. 15, 1207. Luther said about Duke George of Saxony: if Duke George acts according to his mind, he does nothing that does not befit a prince, but he follows what others tell him. 15,
1215: Duke George of Saxony is completely furious against Luther with his Sophists and the Bishop of Merseburg. 15, 2437. Duke George of Saxony is a good prince, but one who is driven and dominated by the Sophists. 15, 2491. Duke George of Saxony and the Bishop Adolf of Merseburg forbade the reading of Luther's books and the New Testament. 15, 2580. The fact that Luther is not killed torments Duke George of Saxony so much that it is to be feared that he would be consumed by this affliction of his heart alone. 15, 2642. Duke George of Saxony has questioned Luther with proud words about his letter to Hartmuth of Cronberg, and Luther has given him an answer that he will not like. 19, 1781. Luther has written a humble letter to Duke George of Saxony, but he has given a foolish answer in which he shows his boorish crudeness. 19, 1787. Eight thousand copies of Duke George of Saxony's pamphlet against Luther have been printed. Luther has secretly received a copy; his answer will go out at the same time. 19, 1790: Luther's letter to Prince John, concerning Duke George of Saxony's intention to publish a booklet against him. 19, 1816 ff. Notel of the oath that Duke George of Saxony has imposed on his subjects who have fallen away from the Gospel. 19, 1824 f. Luther's judgment of Duke George of Saxony. 19, 1826 f. In the histories you will not find any tyrant, not even Pharaohs, who raged against consciences like Duke George of Saxony. 19, 1826 f. Luther's responsibility because of the sedition imposed on him by Duke George of Saxony. 19, 1826 ff. Luther's little answer to Duke George of Saxony's next book. 19, 1842 ff. Duke George of Saxony said that he knew well that many abuses had occurred in the church, but that a few monks from a hole should carry out such a reformation was not to be suffered. 17, 1348 f. Duke George of Saxony deceived himself and many with himself, that he would also command what he wanted in matters of religion, and the subjects would be obliged to keep it. 17, 1372. The pope has never presumed to rule over the consciences of the people, nor to inquire into them, as Duke George of Saxony does. 19, 1827. Duke George of Saxony helped to make such a farewell in Dessau: one could not calm the rebellion, unless Luther and the Lutherans were exterminated first. 19, 1875. Duke George of Saxony sins against the recognized truth and expels the people from his states without cause. 22, 426. Since Duke George of Saxony is under
The day he died unexpectedly at Frankfurt, all the war armor of the papists against the Protestants remained, by God's providence. 22, 539. Duke George of Saxony and his allies had a war against the Lutherans, on Pentecost, in mind; now God comes and takes it away [April 17, 1539] by death. 22, 1244. Duke George of Saxony held his brother Duke Henry like a Cinderella, and sent him to the Holy Land, thinking that he should remain outside in the same pilgrimage. 22, 1246. Duke George of Saxony's eldest son, Duke Hans, died in Anno 1537; his other son, Duke Frederick, died on February 24, 1539, and Duke George in the same year on April 17. 22, 1246. In the last year of his life, Duke George of Saxony had recited the yearly money, which had been pledged and guaranteed to his brother Henry etc. 22, 1247. Duke George of Saxony fathered nine children with his wife, the Queen of Poland, but they all died before him, except for one daughter, and he followed. 22, 1247. Duke George of Saxony, considers it his greatest wisdom, if he is to stand against others and may resist them. 22, 1245. The papists would rather choose the reformation of Luther than the strict one of Duke George of Saxony. 22, 1701. Duke George of Saxony whimsically pulls Luther's person through in an unprincely manner, calls him a changeling, a bathmaid's son. He calls the university a boys' school. 22, 1714. Duke George of Saxony is zealous for the essential church, because he wants to be the church himself. He hates the pope, therefore he wants to reform him, as a reformer of the church. 22, 1403. Duke George of Saxony wants the bishop of Mainz to have only one bishopric and to trot along with 14 horses, the bishop of Merseburg with three, and that the pope refrain from simony. 22, 1403. Duke George of Saxony does not hate the pope because of his godless doctrine, which he worships, but he himself wants to be above the pope and reform the pope. 22, 1676. Duke George of Saxony burns with desire to harm, which he has grasped, and cannot carry it out. He must die if he cannot do harm. 22, 1890. Duke George of Saxony is a completely boorish man, who is unstinting in his pursuit of honor and property. 22, 1918. 1532 Duke George of Saxony expelled fourteen citizens from Leipzig and eleven from Oschatz for the sake of the Gospel. 22, 1918. Duke George of Saxony again expelled nine citizens from Leipzig for the sake of the Sacrament. 22, 1970. Duke George of Saxony sends to Luther
1564 Saxony, Duke Henry of - Saxony, Duke John Ernst of. 1565
Saxony, Duke Henry of. Duke Henry of Saxony was a pious and steadfast prince who answered his brother, Duke George, that he would rather go begging than deny the gospel. 22, 538. Duke Henry of Saxony complained that he had never had a worse enemy in his life than his own brother Duke George, for he would have wanted him dead. 22, 1247. When Duke Henry of Saxony was asked in his dying hour whether he wanted to die on Christ, he answered: "I think I will not get a better procurator than that. 22, 538. Duke Henry of Saxony and his family detested the bull. Luther wrote to him. 15, 2499. After Duke George's death, Duke Henry of Saxony ordered that honest salaries be paid to the schools and churches. 2> 450. In the Duchy of Saxony, under Duke Henry, such people rule, to whom Luther would not send a dog, yes, not even a fly. 21b, 2454. Luther asks Duke Heinrich of Saxony to let the visitation go on and be carried out. 21b, 2358 ff. Luther asks Catharina, the wife of Duke Heinrich of Saxony, to carry out the church visitation by suggesting and asking etc. 21b, 2360 f. Duke Heinrich of Saxony is very good, but an old man unfit for such a great reign etc. 21b, 2454. The Elector asks Luther to come to Torgau and preach before Duke Henry of Saxony. 21v, 3464.
Saxony, Elector John of. In the year 1530, at the Imperial Diet in Augsburg, Prince John of Saxony freely proclaimed and taught the gospel in public, and with him and after him many others. 1, 1336. At the Diet of Augsburg there were many princes who cursed and condemned our doctrine; but there was also Prince John of Saxony, who confessed Christ with great courage. 1, 1337. The pious Elector John of Saxony must risk life and property because he separates himself so completely from the others for the sake of doctrine. 4, 1465. The Elector
John of Saxony, who at Augsburg freely confessed Christ before emperor and empire, is worthy of being constantly remembered in the church. 4, 2089. Today, the Elector (John) of Saxony uses his government for the benefit of the Church by maintaining the teachers of the Word. 6, 588. Our Elector, Duke John of Saxony, although he is already a prince in the empire, is not a rich man. But Duke George, Margrave Joachim and the Bishop of Mainz are empires. 13, 1836. The Emperor informs Elector John of Saxony that he has reservations about granting him the fiefs because he has subscribed to the Augsburg Confession. 16, 933. Elector John of Saxony reminds the Emperor that he had already confirmed the succession of the Electorate to Elector Frederick at the Diet of Worms, in accordance with the Golden Bull. 16, 934 f. Elector John of Saxony replies to the Emperor that there will be no discussion or concilio, that he has given way to the doctrine of God's truth through the signed articles. 16, 938. Prince John of Saxony confesses to the Emperor that he believes the Augsburg Confession to be right, Christian, and God's pure and true word etc. 16, 939. Prince John of Saxony testifies to the Emperor that no man may truthfully say that he has sought an alliance with the Swiss or that he has entered into an alliance. 16, 942. The Elector John of Saxony has been at the Imperial Diet in Augsburg for twenty weeks. 16, 1526. If Elector John of Saxony had not shown unchanging constancy at the Diet in Augsburg, all his councilors would have let him go. 22, 1275. Elector John of Saxony was a man without bitterness and constant in many temptations. He died in 1532 on August 16. 22, 1276 f. D. Gregorius Brück said to Luther: he had not seen a man who could forgive so heartily as Elector John of Saxony. 22, 1279. The Elector John of Saxony said in the Peasants' Revolt: If I am not a prince, then let me be a nobleman. 22, 1716. When Elector John of Saxony gave Luther 200 florins a year, he said that he gave this freely, not prompted or out of consideration for any work. 22, 1902. Luther calls for intercession for the sick Elector John of Saxony and comforts him in Torgau. 21a, 1730 f. Luther reports to his wife about the extremely great sufferings that the sick Elector John of Saxony must endure. 21a, 1731 f.
Saxony, Duke Johann Ernst of. Luther asks Duke Johann Ernst of Saxony for
Stipendia for two former monks, Johannes Helnecker and Otto Bleydner. 21b, 2972.
Saxony, Johann Friedrich, Churfürst zu. God has given us by great grace an inn under the Prince of Saxony, Duke Hans Friedrich, Elector 2c, but the nobility, officials 2c would like to deprive us of this inn, 1, 1632. Luther thanks Duke Johann Friedrich of Saxony for a letter, in which he gave him courage against the bull. 21a, 303. Duke Hans Friedrich, Elector of Saxony, gives three thousand Grüben annually to maintain the high school in Wittenberg. 2, 453. Now some princes are mild and benevolent, like Duke Johann Friedrich, Elector of Saxony, who gladly give what they can. 2, 633. Letter to Duke John Frederick of Saxony on the translation of the Prophet Daniel. 6, 892. Our sovereign, Duke Johann Friedrich, Elector of Saxony, works so hard in many great affairs that an immeasurable burden of the many labors lies upon him. 2, 1790 f. Our sovereign, the Elector of Saxony, does not feed us preachers from his own, but from the plunder of Egypt, and would not be able to feed or keep us from his own either. 2, 1817. In the year 1547, before the Elector of Saxony was captured by the Emperor, the sun had a fiery color for three whole days. 6, 1594. During his imprisonment, Prince John Frederick of Saxony confessed his faith fearlessly, but with the utmost patience and humility. 8, 845 f. Elector John Frederick of Saxony and Duke Moritz of Saxony are so closely related that they both lay under two sisters' hearts. 17, 1443 A prayer in which the Elector of Saxony publicly confesses his innocence of the present war before the whole world. 17, 1461 A treaty between the Elector John Frederick of Saxony and the Landgrave of Hesse on how to conduct the campaign between them. 17, 1468: Letter of Elector John Frederick of Saxony to Chancellor Brück from prison. 17, 1488. A letter from the two eldest sons of the imprisoned Elector of Saxony to a Superintendent and a Schösser, in the lands they govern. 17, 1491. Elector John Frederick of Saxony is angry by nature, but he can break his anger and sense that it is miraculous; a God-fearing, understanding prince. 22, 1279. Praise of Elector John Frederick of Saxony. 22, 1280 f. Luther thanks the Elector John Frederick of Saxony for the medical assistance sent to him. 21b, 2587.
Saxony, Johann Friedrich and Johann Wilhelm, Princes of. Luther testifies to the Princes Johann Friedrich and Johann Wilhelm of Saxony his joy at their progress in the sciences and reminds them of their high profession. 21b, 2644.
Saxony, Moritz, Duke of. Luther was pleased to learn from Lauterbach that they liked Duke Moritz of Saxony. 21b, 2670. Duke Moritz of Saxony would not even have been born nor become anything if Duke Frederick and John had not preserved his father Wider Duke George. 21b, 2741. 2746. 2748.
Saxony, Sibylle, Electress of. Luther thanks the Electress Sibylle of Saxony for inquiring about his condition and consoles her about the absence of the Elector at the Diet of Speier. 21b, 2964 f. Luther reports to the Electress Sibylle of Saxony that he has answered the letter to her and that he has conveyed it through the Captain Asmus Spiegel. 21b, 2971 f.
Sachsenspiegel. The Saxons have the Sachsenspiegel, according to which they judge and keep themselves. 6, 877. Let Moses be the Saxon seal of the Jews, and let us Gentiles not swear by it. 20, 153
Sack, Nickel. Luther asks the Elector Johann Friedrich for Nickel Sack. 21b, 1880 f.
Sack. When the Elbe makes a bend, we call the same thing a sack in our language. 2, 1507.
Sackman. The Austrians call the roaming bunch the Sackmann. 2, 2031.
Sacrament. Sacrament is an act of a man with divine promises, or a visible sign with divine promises. 22, 580. The word "sacrament" does not stand in the holy scriptures in the sense in which we use it; it does not mean a sign of a holy thing, but a holy, secret and hidden thing. 19, 93. Sacrament or mystery in Scripture actually means a secret or hidden thing. The papists reverse it and say it is called the outward sign. 19, 274. A sacrament should certainly have two parts, God's word and an appointed outward sign; only the two, baptism and the Lord's Supper, have that. 19, 1335. In every sacrament there are three parts: The first is the sacrament or sign, the second the meaning of that sacrament, the third the faith of the two. 19, 426 f. To the sacrament belongs not only that one takes a creature and speaks God's word over it, but the whole trinity, namely a divine command and order. 10, 2066. To a sacra-
First, an outwardly tangible sign or creature is necessary, second, God's word, through which the sign becomes powerful, third, God's command etc. 10, 2059. 10, 2059. In the sacraments, God clearly expresses what kind of sign and creature he wants, and himself determines the form and manner in which the words are to be spoken. 10, 2068. In the sacrament, God's command and order shall set both word and creature, which you shall keep whole and unchanged. 10, 2069. The word must make the element a sacrament; if not, it remains an element. 10, 136. In order for a sacrament to become, God Himself must name the creature or element, and also see or prescribe the words that are to be used for it. 7, 704. The promise of the Holy Spirit and the forgiveness of sins is also attached to the sacraments. 6, 1587. The new sacraments cannot be said to be distinct from the old sacraments, for they have the same promises etc. 19, 63 f. Also the sacraments would be nothing if they did not have the word. 6, 849. The sacraments are not fulfilled when they are performed, but when they are believed. 19, 64. The sacraments were not understood at all by the theologians who wrote the sentences, because they did not take faith or the promise into account in them. 19, 64 f. To the institution of a sacrament belongs first of all the word of promise, by which faith is to be exercised. 19, 91. In every sacrament there is a word of divine promise, which is to be believed by the one who receives the sign. 19, 92. The church cannot promise grace, because this belongs to God alone, and therefore cannot institute a sacrament. 19, 109. It does not belong to the apostles to institute a sacrament by their own authority, that is, to give God's promises with a sign attached. 19, 120. Anointing the hands of men, having plates shaved and the like does not make a sacrament. 19, 110. Dionysius Areopagita is considered the originator of the seven number of sacraments, although he omitted marriage and specified only six sacraments. 19, 110. There are only two sacraments in the Church of God, baptism and bread, because in these two we also have the sign instituted by God and the promise of the forgiveness of sins. 19, 126. The papists have invented even more sacraments than Confirmation and Holy Orders, plus the Sacrament of Holy Matrimony and Holy Orders. 18, 1493. From Adam to Abraham, the Church has had for sacraments the sacrifices on which fire fell from heaven and consumed them. 22, 540.
Sacraments of the Old Testament did not make righteous by their power and own effect, but were mere signs, indications and meanings. 22, 577. God has often changed His sacraments and signs in the world. 22, 540. The sacraments of the New Testament are not mere signs, as those in the Old Testament were, but also work forgiveness of sin, righteousness and blessedness etc. 22, 577. The sacraments of baptism and the Lord's Supper were therefore instituted by Christ, so that each one in particular should appropriate such a gift and consider it his own. 13, 664. That the sacraments do not benefit everyone is not the fault of the sacraments, but of the person who does not use them properly. 10, 2073. Vile spirits have appealed to the judgment seat of Christ against us because we wanted the dignity of the sacraments to be preserved. 6, 564. Those who first caused the unrest concerning the sacraments arrogated to themselves dominion over the Scriptures, thinking that it was their right to interpret them according to their will. 4, 2069 f. The sacraments do not depend on holiness, nor on power, nor on wealth, nor on the pope etc., but on your own faith. 15, 1512. If the devil himself exercised and administered the office and sacraments as a priest, if it were according to the command and order of Christ, the sacraments would be right etc. 19, 1272. If the devil or his member kept the order of Christ and acted according to it, it would still be the right baptism and sacrament. 19, 1274. The pope still received the baptismal font and the altar through imprudence, and God administered and gave the sacraments through the pope's priests. 22, 550. The priests take cause to recover their grievance against the laity, and sell the sacraments etc. which they owe to give for free, to the laity for money. 15, 2165. If someone owes the priest or the church, and is unable to pay because of poverty, and therefore asks for a postponement, the sacraments will be given to him. 15, 2177.
Sacrament of the altar. Sacrament is when I receive from the priest the body and blood of our Lord Jesus Christ under bread and wine. 19, 1293. The mass or the sacrament of the altar is Christ's testament, which Christ left behind when he died, so that it could be distributed to his faithful. 19, 32. We call the Lord's Supper a sacrament with a free conscience; Carlstadt forbids such freedom without God's command, acquired and given to us by God. 20, 206. The sacrament of the altar is called a Eucharist, that is,
Sacrament Houses. Sacramental houses and the procession on Corpus Christi should be
The first day of the sacrament is the first day of the month, and the second day of the month is the first day of the year. 19, 1324.
Sacramentarians. The sacramentarians and disputators have no other proof and reason for themselves, because human thoughts are spun out of reason and taken, which are not comforting to the conscience etc. 22, 533. The Sacramentarians see only bread and wine, the Anabaptists only water, but they do not see the word with it. 22, 536. The Sacramentarian spirit is a fleeting, floating spirit, which does not stay on any piece, but always starts another little song. 20, 579. The Sacramentarians have two reasons for their error: one, that it is an awkward thing in the sight of reason for the body and blood of Christ to be in the Sacrament; the other, that it is not necessary. 20, 580. The Sacramentarian sect is so prolific that it has gained five or six heads in a year. 20, 573. We are scoundrels and biters, but the Sacramentarians are holy, and yet they practice such poisonous wiles that cannot be healed. 20, 339. The Sacramentarians of Zurich have written against Luther, in Latin and German, because of his booklet "Kurz Bekenntniß. 21b, 3079. The Sacramentarians turned Luther's books upside down and wanted to have found in them that Luther had made love to them. 17, 2014. The Sacramentirans were in the beginning an eight-headed snake. Six heads we have destroyed, two heads still languish, the ravings of Zwingli and Oecolampad. 17, 2176. The sacramentarians fill the ears of the mob with magnificent blasphemies that our sacrament is flesh-eating and blood-drinking; there their art has an end etc. 17, 2220. The Sacramentarians are not one among themselves, nor are the Anabaptists; they are only one upon us and against us. 17, 2223. The strongest reasons of the Sacramentirans are: Christ is at the right hand of the Father, therefore he is not in the sacrament; flesh is of no use, therefore the body is not there. 17, 1546. If to protect a doctrine means as much as to fight with well-founded proofs and to make consciences sure, then it is true that the Sacramentarians have not yet written a single leaflet. 17, 1533. Luther's letter to the Landgrave, in which he heartily begs him not to be moved by the sweet words of the Sacramentirans. 17, 1960 ff. Luther says: "I did not want to resist the Sacramentarians out of hatred or arrogance, but to have accepted their teachings long ago, where they could show reason for them. 17, 1963. The spirit of the Sacramentarians grossly denies that Christ has come into the flesh, when they say that the flesh of Christ is of use.
Nothing; the spirit must do everything, baptism is nothing. The Sacramentarians teach that the bread in Holy Communion is bad bread, and consider this a wiser statement than what the anointing of the apostles taught. 9, 1496. 9, 1496. The Sacramentarians hold that many things were perfectly revealed to them, and that their spirit is far more excellent than the spirit of the Wittenbergs. 9, 1497. Of the things that have been revealed, and wherein the summa of Christianity consists, the Sacramentarians know nothing, which their books testify. 9, 1497. "This is my body," these are the most simple words, and Christ speaks them without any figure. The Sacramentarians, who do not believe this, therefore deny the Son. 9, 1511. Forgiveness of sins is not to take place in doctrine, as the Sacramentarians claim, but in that which concerns life and our works. 9, 732. That the sacramentarians only exalt love and unity, and make the matter of the sacrament low, etc. is not ours to suffer. 9, 727 We do not deny grace to the Sacramentarians etc. if they will only repent and give up the ungodly doctrine with which they have confused the churches of Christ. 9, 732. The Sacramentarians have put on the saying Joh. 6, 63. against the Lord's Supper, in order to nullify that Christ's true, living body is in the Lord's Supper etc. 7, 2379. The Sacramentarians and others also lead the Scriptures against us and want to base their thing on them; this is what the devil does through them. 9, 325. The Sacramentarians have said that the body and blood of Christ in the Lord's Supper do not serve anywhere, it is flesh. 7, 2379. The Sacramentarians and the red spirits make no distinction between "flesh" and that Christ says: "my flesh". 7, 2325. The Sacramentarians accuse us of being quarrelsome, harsh and disruptive, because we break the harmony of the churches because of the one article of the Sacrament. 9, 643. The Sacramentarians and the Anabaptists have lost baptism, the Lord's Supper, the word, grace, the knowledge of original sin, because they do not teach rightly about any of these things. 5, 456. The Sacramentarians, the Anabaptists and the Papists have been completely swallowed up by the monk who is innate in us and who is justified in his works, so that they are nothing but shorn monks. 5, 445. Now one runs to the Sacramentarians. But when they grow old, one will also get tired of them and desire something else. 5, 1532. The sacramentarians have quickly become masters, leaving the word as a known thing, and have devised new opinions etc. 6, 317. The sacramentarians apply a false idea.
The sacramentaries and Anabaptists imagine that the pope will perish at the same time as Luther. 6, 235. The Sacramentarians and Anabaptists imagine that the pope will perish at the same time as Luther. This is a dream. 6, 366. The sacramentarians measure the promises and the word of God according to reason, and defend their opinion against the clear words of the Scriptures. 6, 390. The Sacramentarians ridicule us and everything we teach; they are blasphemers and desecrators of the Sabbath. 4, 1358. There are no worse people than Christians. The sacramentarians are much more evil and poisonous than the papists. 4, 1507. Through the new sect of the Sacramentarians, the devil wants to bring up the old heresy of Nestorius again and divide the person of Christ. 3, 669. The Sacramentarians diminish the prestige of the ministers of the word and say: How should, if a man speaks the words, and not God himself, become the Sacrament? 22, 630. Godless is called and is he who denies God, which is the Sacramentarians, for they deny the essence and custom of the Sacrament. 22, 1022. Amsdorf's final speeches against the Sacramentarians. 20, 1743 ff.
Sacramentarian. The sacramentarian sect has produced six heads in one year; it is a whimsical spirit that is at odds with itself. 15, 2642 f.
sacramental. The sacramental act begins with the Holy Our Father and lasts until all have communicated, drunk the chalice and eaten the hosts etc. 20, 1603 f.
Sacrament abusers. The sacramentalists in Switzerland and the Anabaptists in the Netherlands are enemies of the Word, persecuting and blaspheming it in the most miserable way. 12, 1151.
Sacrament crushers. The sacrament crushers do not know how to accuse us of any other sin than that we act against love and prevent unity, while all this truly rests on them. 2, 1249. Sacrament enthusiasts can teach God finely how it should be that the body and blood of Christ can be in the bread and wine. 2, 1290. Sacrament enthusiasts cannot reach the proper understanding of the words of Christ, because they are deceived by the judgment of reason, which is blind. 2, 1291. In the beginning, the sacramentalists and Anabaptists accepted our teaching, but afterwards they raved and raged against us, as if they were
Sacrament dispute. Through Melanchthon, Luther sends a concern about the sacrament dispute, which he regrets but cannot settle against his conscience, to the Landgrave of Hesse. 21b, 3496.
Sadducees. The Sadducees were called the righteous, the pious, because they wanted to be above the Pharisees. 7, 1122. The Sadducees denied the resurrection of the dead, believed neither angel nor spirit nor devil nor hell nor eternal life. 13, 2421.
Sadoletus. Sadoletus, when he speaks of other things, speaks very finished and well, but of matters of faith he speaks foolishly. 1, 998. Sadoletus and others interpret the 51st Psalm only from the crime of adultery, and not from sin in general. 5, 523.
Salamander. The poisonous animal salamander is so cold that it can live and contain itself even in fire. 11, 857.
Sallust. Sallust rightly says: If one has needed advice, one should set to work promptly. 1, 1262. The pagan Sallustius, taught by nature and experience, says: Great good perishes through disunity, but through unity small good becomes great. 11, 553.
Solomon. Solomon means in German Friederich or peaceful, who had a peaceful kingdom, so that the right peaceful kingdom of Christ, the right Friederich, could be meant. 10, 384; 22, 1420. Solomon gives advice to people in the secular government or in the household in cases of tribulation and instructs to patience.
Salt. If you want to preach the gospel and help the people, you must also be sharp and rub salt into the wounds, punish where it does not go right etc. 7, 408. "You are the salt of the earth," that is, you should stand up and say that everything that is born and lives on earth is of no use, rotten and corrupt before God. 7, 407.
Salzburg. The bishop of Salzburg is said to have said: I wanted both forms and marriage to be free, etc., but that a few monks should reform us all, that must not be tolerated. 16, 884. The Cardinal of Salzburg has said: he would like to suffer our doctrine, but to let himself be reformed from the corner, that is not to be tolerated. 16, 1698 f. The Bishop of Salzburg said: "We know that the priests may become married, and that marriage is better than the shameful fornication of the priests; nevertheless, we do not want to change it. etc. 22, 919. The bishop of Salzburg said to Magister Philipp: "Oh, what do you want to reform us priests; we priests have never been good. 16, 1644. In a private conversation to which he had been summoned by the Cardinal of Salzburg, Melanchthon received almost nothing but threats and almost a death sentence. 21s, 1498. 1502.
Samaria. Samaria means a guard or custody. 12, 1464.
Samaritan. The Samaritan serves our Lord God in heaven with his money, animal, oil and wine, because God has commanded and commanded that we should serve our neighbor. 13, 857 f.
Seed. The seed of God is the word of God. 9, 1458. Man can lose the birth from God and sin, but as long as the seed of God is in us, he does not suffer sin next to him. 9, 1459. The seed of the woman does not have to be a common person, because he should tread down the devil's power, sin and death, since all men are subject to the devil through sin and death. 20, 1796. The woman's seed had to be a peculiar person, more than a common man, because the devil, whom he was to trample underfoot, was the devil's power, sin and death.
Samland. George, Bishop of Samland, exhorts his pastors to explain the promises and the power of baptism to the people in detail, and also to baptize in the native language. 19, 1950, George, Bishop of Samland, advises his pastors that they read the Holy Scriptures and the writings of the excellent Doctor Luther diligently and with a godly heart. 19, 1951. A bishop has given glory to Christ and preaches the evangelical doctrine in Prussia, namely in Samland. 19, 1795 Luther sends greetings to the bishop of Samland through Joh. Brismann, and reports that a Prussian gentleman has requested a preacher from Wittenberg. 21s, 590 ff.
Samosatener, the. The Samosatener invents that the word is not a person, but it denotes the natural mind power of God, the spirit signifies the movement. 5, 451.
Samson. Bullinger's brave resistance against Samson's insolent behavior. 15, 284 f.
Samuel. At Saul's request of the soothsayer, the right prophet Samuel did not appear to him, but a ghost and evil spirit. 22 759
Singer. Luther reports to Hausmann that he has taken care of Martin Sänger. 16, 667. Luther intercedes with the Elector for Martin Sänger. 21b, 1919. Luther again asks the Elector for Martin Sänger, that he may be allowed to return to Schneeberg. 21b, 1931.
Singers. One reads in the Bible that the pious kings decreed, kept and paid singers. 22, 1538.
Sanherib. Sanherib means a shrub thief, a ravager who comes out of the bushes. 6, 432.
Sanhedrin. The glorious great council of the seventy-two elders, called Sanhedrin, judged and governed the whole nation of the Jews. 12, 505. Herod, a foreigner, an Edomite, exterminated the councils that were to be in Jerusalem from the tribe of Judah, which they call Sanhedrin. 20, 1906.
Saracens, The Saracens are called Hagareni (from Hagar). 3, 277. The Saracens have plagued Greece, Italy and Africa hard, until they were made servile by the Turks for the sake of their hope and became one nation with them. 1, 994. The Saracens also boast that they inherit the promise of Abraham because they let themselves be circumcised. 1, 1008. The Saracens boast that they are children of Sarah, because Isaac was not sacrificed, he escaped, but Ishmael instead of his brother. 1, 1504. The Saracens also have some monks and spiritual people who live chastely, of whom they think much. 20, 2244.
Sarai. Sarai means: my wife. 3, 290. Sarah is called a fighter, fencer, woman or princess. 1, 1094. Sarah is called a fighter or victor, who lastly prevails, conquers and wins. 14, 77. Sarai means a woman who rules in the house. 3, 284. Sarah was a brother's daughter of Abraham, and an adopted daughter of his father. 3, 329. Luther states that Sarah, Abraham's wife, was also the daughter of Tarah, so that he adopted her as a daughter and raised her. 2, 1848. Sarai has given herself and her honor into God's power. 3, 237. Sarai follows her husband in friendly obedience. 3, 237. It is not certain that Sarai and Jisca are one wife. 3, 210 f. Sarai believed the promise of God just as much as Abram. 3, 274. Sarah is a figure of the Christian church. 3, 291. Sarah's beauty and figure remained unchanged in her age; when we reach forty years, the strength of the mind and the strength of the body decrease. 1, 803. In Sarah we have to learn what the highest and most beautiful virtues of a holy and praiseworthy housemother are. 1, 1160. Antonius escapes into the desert, Jerome makes pilgrimages to holy lands, but Sarah cooks food for the guests, and thereby does a much holier work than all monks and hermits do. 1, 1180. In the holy scriptures, no matron is so highly praised as Sarah; her years, life and life, as well as her burial are described. 1, 1605.
Satan. Satan, as the Scripture calls the devil, means: an adversary. 3, 419. From the Gospel it can be proven that Satan fell from heaven. 1, 184. Satan uses the power of the whole world to suppress the preaching ministry. 6, 1617. Satan is a bitter enemy of the word, because he knows that in its obedience there is blessedness. 1, 194. The history of Job shows what power Satan has: he stirs up thunderstorms, makes thunder and lightning, drives up enemies and attacks the body with swarming. 1, 1246. Satan was after the honor of the Son of God and wanted to be like him. 3, 659. Christ does not enter into an exchange of words with Satan, but goes to work and casts him out. This is what we must do as well etc.. 7, 43. Satan does not know that in Christ it is hidden that he is eternal, almighty God, like the Father, but another person. 3, 659. The miracle when Christ cast out the devils from the possessed among the Gergeses teaches us that we are safe in Christ against all the fury of Satan. 7, 40. Satan must spit back Christ,
3, 660. Satan intends not only to kill us who teach and believe, but also to destroy the word, the name of Christ, the baptism. etc. 5, 90. God uses Satan and godless people to press and afflict the sides; they must be his rods to push his children. 3, 811. Satan recognizes that only through the teachers of godliness his kingdom is in danger, therefore he seeks to destroy them completely before anything else. 4, 1325. There is no more terrible hatred, no more cruel envy than that with which Satan rages against godliness and its teachings and teachers. 4, 1325. Why God sometimes allows Satan to do what he wants. 4, 1869. Satan most attacks those who are most righteous and holy with an evil conscience because of sins. 4, 2063. Satan can tolerate all other religions, but the one, which is the true one, he hates and persecutes. 5, 95. Satan terrifies and oppresses the consciences, so that the souls should despair of God's grace and consider their sin greater than the merit of Christ. 6, 14. Satan does it the other way around like the Holy Spirit: first he comforts and caresses, then, when he has deceived the weak souls, he leaves behind him an abominable terror. 6, 13 f. Satan fears us when he sees that the heart is fortified by this confidence, that we believe we please God. 5, 1637. As Satan does not tire of assailing us, so we must not tire in persevering with prayer and hope until we receive the victory. 6, 316. If Satan cannot overcome us by the greatness of the temptations, he seeks to overcome us by stopping. 6, 316. If Satan cannot overthrow the saints by force, he overcomes them by making them weary so that they succumb. 6, 421. If you are tempted by Satan and cannot perceive a way to get out of it, close your eyes, answer nothing, and leave the matter to God. 6, 518. Satan predicts future things in an unclear and ambiguous way, but what God speaks is clear and true. 6, 503. Satan tempts everyone especially through distrust, despair, hatred against God and blasphemy. 6, 500. Satan takes up a small sin with which he obscures all the good works you have ever done etc. 6, 445. This is the end of Satan's plots, and this is what he intends, that when he has torn Christ out of sight, he will plunge us into despair. 6, 441. It is better,
to listen to any speeches of other people than to hear Satan speaking his blasphemies and fiery darts into our hearts. 6, 440 f. It is easy for Satan to suffocate the weak little spark of our faith if we do not nourish it with the word of God. 6, 440 Let go of the thoughts with which Satan captures your heart, and beware of disputing with him, for he can disguise himself into an angel of light. 6, 440. If Satan disputes with us, we should not confess to him, for he is far superior to us in force, cunning and understanding, even of the Scriptures. 7, 1655. With Satan one must not dispute about the law, but about grace, otherwise the evil one can make a camel out of a louse. 22, 768. A holy nun, when challenged by Satan, protected herself with the words: I am a Christian. When she spoke these words, the devil had to leave her. 7, 1655. Whoever, in the spiritual battle against Satan, draws on fleshly shells apart from the word of God, exposes himself naked and bare to the mighty spirit. 6, 439 f. Satan tempts everyone especially through the vice of indifference to right doctrine. 6, 578. Satan with his damned angels flies in lust; but the true God has a higher seat, to which Satan cannot come. 1, 906. Satan remains who he is, and this is his purpose for and for, that he incites the ungodly and drives them against the true church. 1, 696. The fact that Satan begins to rage and rage in the extreme is the most certain sign that the doctrine we profess is divine. 9, 559. We are born under the kingdom of Satan as sinners and live as subjects according to his will, therefore human nature, powers, free will etc. cannot free themselves from the devil. 7, 171. Where it is a matter of confirmation of the kingdom of Christ, of faith, of the word of God, Satan does not give way and cannot be cast out by any other than God's power. 7, 168. The servants of Satan admit that those who taught the gospel before them started well, but this is not enough. etc. 9, 85. Satan can ape all senses extraordinarily, so that you want to swear that you see, hear or touch something that you do not see etc. 9, 257. 9, 257. Satan can easily deceive a man by his dazzling work so that he thinks he sees something that he does not see, he hears a voice etc. that he does not hear. 9, 257. The angel of Satan, against whom Paul prays, was nothing else than a despair, but not a tickle of the flesh,
Statutes. The statutes of men pervert the truth and deceive innocent hearts. 3, 1410. Those who want to overthrow foolish statutes must come well equipped with the word of God and have reason from the word. 4, 1820. The more a man tries to quiet his conscience with human statutes, the more he makes it restless. 9, 614. Human statutes cannot be kept at the same time as the word of God, because the latter binds the conscience, the latter makes it loose etc. 18, 1710. Some of our people are so tasteless that they fear to sin if they do not immediately violate and reject all the statutes of the pope with each other. 9, 763.
Sour grapes. It is a kind of people who are born, made, educated and carved to sour-sight and to punish everything, of which there are also many among ours. 7, 165.
Sowherds. The peasants themselves despise the shepherds and sowherders and consider them inferior to themselves. 2, 1786.
Saul. Although Saul had sinned against the word of the Lord, he would have been forgiven if he had not added the sin of impenitence. 5, 478. Saul died in his sins because he did not hope in the Lord. 9, 1519.
Saum. Luther exhorts Conrad Saum in Brackenheim to stand firm in the face of the terror of Eck's bull; he should not leave his post. 21a, 297.
Savonarola. Pope Alexander VI had Jerome Savonarola, a preacher, burned with his brothers in Florence. 15, 1555.
Savoy. Luther, having heard from the knight Coctus that Duke Carl III of Savoy was a friend of the Gospel, exhorts him to persevere. 21a, 545 ff. Luther instructs Duke Carl lll. of Savoy on the main points of Christian doctrine. 21a, 546 ff.
Scepter. Scepter is the staff, whether silver, wooden or gold, which the king, or whoever is in his place, carries, and means nothing other than a dominion or kingdom. 20, 1904. The scepter is the proper sign not only of the supreme power, but also of the other lesser offices, such as the judges, who are wont to carry a staff. 2, 1843. The scepter is carried by kings to indicate that they are to judge and protect the good and punish the bad. 6, 257. On the tip of the scepter, a watchful and open eye is engraved to indicate that diligent supervision is necessary for the administration of the regiment. 2, 1241. David's children shall possess the scepter of Judah until Messiah. 3, 1895. The ancients have thus, that they have written, that Jupi
The fact that a ruler has a human eye in his scepter indicates that a ruler himself must have a good eye. 2, 1423. If one now makes masters or doctors, they must swear on the extended scepter or kiss it to prove humility and obedience with it. 2, 1839. A scepter of Judah, as it is promised up to Messiah, all devils and men have had to go and stand. 3, 1970. It is obvious that in the time of Herod the scepter of Judah fell down completely, but rather that the Romans destroyed Jerusalem and the scepter of Judah. 20, 1924. Our Lord Jesus Christ, who is from the tribe of Judah, from the royal house of David, came in when the scepter came to Herod the stranger etc. 20, 1809. The scepter of the kingdom of Christ is the mere word or oral sermon, and a bodily voice. 5, 965. The scepter of the kingdom of Christ is the gospel, which is a scepter of rightness, that it may proceed rightly and straightly. 12, 174. The scepter of Christ is the holy gospel, with which he kills the wicked, that he may live unto godliness. 4, 283. In which way Christ crushes his own with the iron scepter. 4, 286 f. The gospel is called an iron scepter for the sake of the flesh, to whom the law of Christ is exceedingly hard, although it is very gentle for the spirit. 4, 284.
Sheep. There is no animal on earth that has such sharp and certain ears as a sheep, for if ten thousand people were together, it would still know the voice of its shepherd. 13, 1960. If we want to be Christ's sheep, we must also have certain ears that separate the voice of Christ from all other voices etc. 13, 1960. We must all confess and bear witness to the Scriptures that we have been vainly erring sheep, and have only continued to flee from our Lord and Savior. 12, 563.
Sheep. It is impossible for a sheep that has once begun to believe and has heard and grasped the voice of its shepherd to hear the preaching that is contrary to the voice of Christ. 13, 557. It is comforting that the Lord calls Himself a shepherd, but that we, who are
have and hear his word, his sheep; then no Christian has cause to complain that he is forsaken. 13, 558. When a preacher comes and teaches: If you want to be saved, you must do enough for your sins, say mass, give alms etc., the sheep of Christ do not hear. 13, 557. Christ calls his lost sheep such a sinner who repents, that is, who feels his sins and is heartily sorry for them, and would gladly be rid of them etc. 11, 1269.
Sheep's clothing. The sheep's clothing, which the wolves put on, and the pernicious hypocrisy devastate the Christian religion much more horribly than sword, famine and pestilence. 4, 407. The sheep's clothing of the false prophets is that they also know how to call Christ the Son of God, died, rose again from death etc. 11, 1414. The sheep's clothing of the false prophets is that they lead everything to a semblance outwardly, what the right Christians and preachers teach. 11, 1427. Sheep clothes are outward holiness in clothes, shoes, plates, food, drink, days and places, which are all temporal things. 18, 1322.
Sheepskin. When pope and bishops boast of their office, and therefore want to be heard as they cannot err, a Christian should not let himself be deceived by such sheep's clothing into accepting false doctrine. 13, 799.
Sheepfold. The Jews are the first sheep, to whom Christ himself first preached; but the Gentiles were the foreign sheep, that is us. Christ brought them together in one sheepfold. 11, 801. The saying: "There will be One Shepherd and One Sheepfold" was fulfilled, not when the Jews came to the Gentiles, but when the Gentiles came to the Jews and became Christians in the time of the apostles. 11, 68.
Schalbe. Luther intercedes for Caspar Schalbe in Eisenach. 21a, 890. Luther again intercedes for Caspar Schalbe in Eisenach. 21a, 925.
Schalksliebe. That is a Schalksliebe, if I deß good friend is, which serves me and can help, and holds me in honor, and the Haffe and despises, which despises me etc. 9, 891 f.
Schaller. Luther sends Caspar Schaller to Augustin Himmel as teacher of the boys' school and recommends him. 21b, 2190.
Schalreuler. Luther pleads with the Elector for the captured Wolf Schalreuter. 21b, 2169.
Schammer. Luther recommends Georg Schammer to Anton Lauterbach so that he may provide him with a small position. 21b, 2457. Luther recommends the priest Georg Schammer to Lauterbach and asks him to help him against his evil wife. 21b, 2475 f.
Shame. We should cover up secret disgrace; if it has become public, we should help decorate and embellish. 3, 186 f.
Schanz. Schanz, Hans; see Schönitz.
Scharf. Luther asks Justus Menius to collect the interest of the Wartburg loan for M. Georg Scharf. 21b, 2454.
Schart. The Schart brothers were the servants of the two natural sons of Frederick the Wise. 15, 2447. Luther receives a gift of money from Marcus Schart, but immediately uses it for other poor people. 15, 2476. Schart gave Luther fifty gold florins. 15, 2507.
Schatzgeyer. Luther asks D. Johann Brismann to refute a booklet by the Minorite Caspar Schatzgeyer, which he had published against Luther's booklet on vows. 19, 564 ff. Brismann knows the sect of the Minorites very well [as a former Minorite] and understands very well in how many places Schatzgeyer lies. 19, 566.
Schaubrode. The Schaubrode were six cakes, laid on top of each other. 2, 1509.
Schauenberg. Silvester von Schauenberg promises Luther secure protection if the prince should come into danger in any way for his sake. 15, 2504 f. The letter of Silvester Schauenberg would like to be used for the letter of the Elector to the Cardinal St. Georgii. 15, 2501.
Shovel. Luther recommends Sebastian Schaufel to Johann Lang and asks him to provide him with a position. 21b, 2454.
Sighting penny. Of the sight penny from the Low Countries, by the embossing of which the papists are terribly threatening the Elector, the Landgrave and us. 17, 1403.
Schechtel. Jonas, Luther and Melanchthon address a letter of intercession to Hans Löser zu Pretsch for Bartel Schechtel, a judge who has unawares committed a death stroke. 21a, 1698 f.
Scheffer. Luther asks the Elector for M. Ambrosius Scheffer and the widow of Johann Mantel. 21b, 2945.
scold. To rebuke or punish is to be angry about and against the evil that has already happened and is already there to be done away with. 12, 350. Christ and Paul punish and rebuke harshly, but mean it well and heartily, therefore they are also good works. 11, 1353. Christ scolds the Pharisees by calling them serpents, vipers, children of the devil etc. 9, 253. St. Stephen scolded out of great love; for when he was executed and stoned, he prayed for his murderers and enemies. 11, 2077. If you have such a spirit as St. Stephen, you scold well; but if you do not have the spirit, you scold never well. 11, 2075. St. Peter forbids that one should not rebuke as flesh and blood rebuke and curse; but he does not forbid that one should rebuke as the Holy Spirit rebuke and do. 11, 2075. Luther says: "That I rebuke the pope is Christ's business, to whom he is after his honor, glory and praise, because he preaches only such doctrines as serve to cause Christ to perish. 11, 2077. Christ scolds and punishes, calls the Jews viper-bred, devil children, hypocrites, blind fools, liars etc.; but he does not curse that such evil should exist. 12, 350. out of love and faithful heart Christ scolded and punished in his ministry, and thereby earned nothing but wrath and hatred. 12, 555. Christ had to rebuke in his office and did it because he converted them from their blindness and wickedness and saved them from destruction. 12, 555. There is a great difference between having patience and keeping silent about the wickedness of the prelates. Silence is no good, one should suffer, one must punish and scold. 21a, 428. A preacher should not be silent, but tell the great ones their sin, mischievousness, evilness etc.; therefore Luther scolds and punishes. 21a, 428.
Everyone may and should scold where the office or the neighbor's need demands it, and it is useful for correction. 12, 554. The scolding should be done moderately and not out of spite, but out of fatherly love and Christian zeal. 9, 252. If the two Cardinals, Campegius and Salzburg, are called obdurate evil-doers and blasphemers, this is not scolding, but their right name. 16, 1656. St. Stephen's rebuke has been a deliciously good work, which the Holy Spirit has driven him to do. 11, 2077. There are two kinds of reproach or cursing and scolding: one of the office, which is done by God, the other of the person, who does it for himself apart from the office. 12, 554.
Shem Hamphoras. Shem Hamphoras should mean "the laid out name". 20, 2040. Purchetus writes in his book, called Victoria, what the furious, miserable Jews lie about their Shem Hamphoras. 20, 2028 f. To expose the foolishness of the Jews and the wickedness of the devil, Luther indicates what the Shem Hamphorah is, as much as he is able and knows; he who has no other way, may read Antonium Margaritam. 20, 2044 f. Let the Shem Hamphorah be what he wills, so they are and can be nothing else but living, dead, impotent letters, even if they were God's holy scripture itself. 20, 2041. The Jews call the interpretation of the name of God Tetragrammaton Schemhamphoras, and invent such as the desperate liars on our Lord. 20, 1978. the Jews ascribe the divine works and miracles of Jesus to Shem Hamphoras, that is, to the dead, miserable letters written in ink in the book etc. 20, 2041. The Jews give the divine power and honor to the mere, dead letters in the Shem Hamphoras so completely that even the godless can do God's own works. 20, 2041. The Jews are holy children of God, who make over the one God as many gods as there are letters in the Shem Hamphoras; which shall be 216. 20, 2041. If the seventy-two lying angels, that is, seventy-two thousand devils, which the Jews make through Shem Hamphoras, are called one God, they certainly worship one God. 20, 2054. Whoever learned and understood the letters of the name Shem Hamphorah could do whatever he wanted. 20, 2031. The Jews lie, how Jesus found the stone in Jerusalem in the temple, on which Shem Hamphoras was written. 20, 2031. How Jesus took possession of the Shem Hamphorah and learned the letters of it. 20, 2032. The elders of Israel let into the temple one named Judas Sharioth, who had
Schenitz. Schenitz; see Schönitz.
Schenk. Jakob Schenk and Johann Agricola are the pestilence of religion, and the fruit of their hopefulness and contempt will be nonsense and blindness. 22, 9. Jakob Schenk asked for Luther's daughter, Anna Schützmeister, but Luther said: "This shall not happen in eternity. 22, 1027. Jakob Schenk wrote: the preaching of the law is quite unnecessary, because it would be obvious to human reason; one must preach the gospel in the sweetest way etc. 22, 1035. D. Schenk had obligated M. Georg Karg, who had pledged his handwriting against him, to keep after him. 22, 1036. D. Jakob Schenk preaches without distinction about sin. He said: Sin, sin, sin is nothing, God wants sinners, because he says: They will go into the kingdom of God. 22, 1036. Jakob Schenk had publicly taught 'carnal freedom': Do what you want; only believe, and you will be saved. 22, 1037. Jakob Schenk taught clearly: one should abstain from gross sins and avoid them. With these words, hypocrisy is defended. 22, 1044. Luther advised Melanchthon to beware of D. Schenk, to have no fellowship with him, neither in writing nor in conversation, for he abuses our goodwill. 22, 1107. D. Jakob Schenk has boasted that he wants to create all the theologians and philosophers of the university. 22, 1088. Luther asks D. Brück to prevent D. Jakob [Schenk?] from being employed again in the Duchy of Saxony. 21b, 2378.
Scheppler. Should a monk have gone or slept without a Scheppler, or eaten meat on Friday, that would have been sin upon sin. 4, 1461.
Scherf. A man in the fishing suburb of Wittenberg, named Scherf, answered Fröschel's question whether he realized that he had sinned against the ten commandments of God,
Scheurl. Brück writes to Luther that Doctor Scheurl is supposed to have been the traitor in the matter of the letter stolen from Wenceslaus Link. 21a, 1250. Luther is surprised about Scheurl, not that he handed over Luther's letter to Duke Georg, but that he deals so confidentially with our worst enemies. 19, 1791.
Slate. Luther and Melanchthon recommend either Wolfgang Schiefer or Nicolaus von Coburg to teach the princes of the Electorate. 21b, 2390 ff.
Schifer, D. D. Schifer is said to be suffering from a severe fever; others say he died. 15, 2546.
Shield. The words that "the Lord is his shield" are not words of nature, but of grace, of an over-strong faith that recognizes that the Lord is his Savior. 4, 313.
Shilo. The Hebrew Shiloh is Christ. 3, 629. The Shiloh shall become much greater than the previous scepter and kingdom of Judah. 3, 630. The Shiloh shall be such a king who will not bring the people under him with the sword, but the nations will run to him. 3, 629. The Jews seek some wild help and evasion and say that Shiloh is not called Messiah or Christ; therefore this saying shall not penetrate them. 20, 1809. The Shiloh is a Lord to whom the nations fall, so that his kingdom is more glorious than the scepter ever was before. 20, 1810. Luther thinks that Schilo means a man who is blissful, who is well off and has enough and gives enough. 20, 1810. In German one would like to call Schilo: Welfare. 20, 1810. Shiloh must be a true living man, and king of the tribe of David, and yet immortal, eternal, invisible and spiritually reigning in faith. 20, 1811. After Shiloh has come,
the scepter remains on one person forever and has no more kings one after the other. 20, 1811. Because Shiloh had to be David's natural seed, it could not be otherwise than that he would be a natural, mortal, temporal, captious man. 20, 1813. Because Shiloh was to be an eternal king for his person alone, it could not be that he ruled temporally and worldly; because what is temporal, that passes away. 20, 1813. So it had to happen with Shiloh that he died temporally and passed away from this life and rose again from the dead, so that he would become an eternal king. 20, 1813. The right Shiloh or Christ must have come long ago, because the Jews have been so long bent on the kingdom and principality. 20, 1813.
Sleep. Sleep is a divine and very beautiful gift that falls on man like a dew and moistens the whole body. 1, 157. If we did not know that sleep was useful and healthy and without any harm to us, we would not shy away from it any more than from death. 2, 1545. By sleep the apostle Paul means the works of wickedness and unbelief; again, to awake and arise means the works of faith and godliness. 12, 1b. Through sleep all weakness departs and the powers of the spirit return; thus we shall rise at the last day as if we had slept but One Night etc. 22, 162.
sleep. In the word "sleep" the future resurrection is indicated in the Scriptures. 8, 1149. Those who are lying down are called asleep, so that they will awake and rise again, not those who have no hope that they will rise again. 8, 1149. The fact that Paul calls Christ the first fruits of those who are asleep indicates that the resurrection should be considered as if it had already begun. 8, 1149. One does not read in the gospel once that Jesus slept; in this piece his natural true humanity is indicated etc. 21a, 347. The highest torture shall be, when robbers are interrogated, that one does not let them sleep; this disturbance is the most extreme of all tortures. 22, 1758.
Sleeping houses. We no longer want our churches to be lamentation houses, but, as the ancient fathers also called them, cömeteria, that is, for sleeping houses and places of rest. 10, 1426.
Sleeping chamber. The place where Christians are buried is called a sleeping chamber, ÷ïéìç- τήριον. 7, 66.
strike. God smites in order to convert, but we receive the smiting in such a way that we turn away from him and flee from him. 5, 610. When God strikes, he strikes so that we may be preserved and not condemned together with the world. 6, 566. By striking you will not accomplish anything, that you make a woman pious and subdued. If you strike one devil out, you strike twenty of them in. 9, 1051.
Schlaginhaufen. Luther informs Nicolaus Hausmann that he has forgiven the Dipontius (Joh. Schlaginhaufen) for an insult. 21a, 1097. Luther consoles D. Joh. Schlaginhaufen, pastor in Cöthen, in his melancholy. 21b, 1872 f. Luther asks Prince Wolfgang of Anhalt to grant the ailing pastor Schlaginhaufen in Köthen the pastorate in Wörlitz. 21b, 2056 f. Luther asks the pastor Schlaginhaufen to help support a poor pastor's widow. 21b, 2223 f. Luther comforts the pastor Joh. Schlaginhaufen in his illness. 21b, 3229.
Serpent. The serpent in paradise was a real natural serpent. 3, 72. The devil speaks through the serpent in paradise. 3, 72. 652. In the serpent was the spirit, which was hostile to the innocent nature. 1, 183. 1, 183. The serpent in paradise was a true natural serpent, but the devil possessed it and speaks through it. 1, 226. There is no doubt that it would have been a real serpent, in which Satan dwelled and held conversations with Eve. 1, 185. The serpent spoke to Eve with such a mind, which is above serpent nature, even above human nature, therefore it must have been an evil angel. 3, 72 f. The serpent in paradise cannot be a bad serpent, but must be a high evil spirit. 3, 652. God groups the serpent together with Satan, to whom it served as a tool, since he punishes it. 1, 229. The serpent in paradise spoke possessed by the devil, because no unreasonable animal is so clever that it could speak and hear human language etc. 20, 1796. Before sin, the serpent was the most beautiful little animal and was dear and pleasing to man. 1, 228. In paradise the serpent was the most beautiful animal to Adam above all others, but after the curse it lost its feet and its beautiful body and must crawl etc. 22, 151. 22, 151. The serpent is in paradise, after the word of the cursing ge-
The serpent, which is the most beautiful and lovely form, is transformed into the most abominable and shameful. 1, 229. God does not call the serpent, nor does he ask him about the sin he committed, so that he could repent, but condemns him immediately. 1, 221. Because Satan has abused the serpent, it must also bear part of the punishment, and it is cursed in such a way that it is the most hostile of all animals. 1, 227. God speaks words to the serpent so that he threatens and promises, and speaks to an understanding creature, namely to Satan, who deceived man through the serpent. 1, 224. The serpent was punished because of the sin of the devil, who misused it to great harm; under its punishment is understood Satan's punishment. 1, 224 f. It is said that the serpents in battle perceive with peculiar prudence their head and conceal the same; so we too should be careful against false, deceitful people. 1, 624 f. The serpent, as an unreasonable animal, did not understand the words that God spoke to it, but the devil, whom God meant most here. 1, 226 f. The head of the serpent, that is, the devil, is his power, so that he rules, that is, sin and death, so that he brought Adam and all Adam's children under him. 20, 1796. To crush the serpent's head is: to take away sin and hell, and to bring back righteousness, innocence, life and bliss. 3, 665. To get rid of the old serpent, the devil's bite and poison, the sight of Christ being hanged on the cross is part of it, and that one believes in him. 13, 2118. Christ, crucified for us, is our serpent aligned by God; we should look at him, so that we may be healed through him and live forever. 13, 2119. Since Moses by God's command set up a bronze serpent, etc. he modeled Christ for them in the sign, who was to become a sacrifice to help those who sinned. 12, 806. Just as the Jews in the desert, bitten by fiery serpents, had to blind their reason and look at the serpent of brass and follow the word, so must we do and look at Christ on the cross etc. 13, 2117. The serpent of brass that was lifted up on the pole in the wilderness is an example of the Lord Christ. 13, 2113. 2123. Christ is our serpent, through which we are helped, as he is signified by the serpent of brass. 7, 1924. To look at the serpent is to believe in Christ. Those who looked at the serpent of the foreskin are physically healed; to those who believe in Christ, he gives eternal life. 7, 1924. As those who believe in the serpent
As when they were bitten by fiery serpents and looked at the bronze serpent, they were healed, so we also should look at Christ crucified and believe in him, so that we may be healed in our souls. 11, 2241. The serpents were not fiery, but when they stung a man, the people were so inflamed that the flesh became fiery red etc. 7, 1922. One reads that in the countries towards morning some snakes are so hot when they blow or give breath that it goes out as vain fire. 11, 1190. 2236. They are called fiery serpents because they set fire to the body of man, so that when a man was stung, he was dead. 7, 1922. With the brazen serpent one had to believe in the word; there the faith did not go to the serpent, but to him who spoke from heaven. 7, 1935. The appearance of the serpent of brass did not help, but the word, that one believed the word. 7, 1923. The word stuck to the serpent of brass: "He who is bitten and looks at it shall recover," and in the power of the word the serpent helped. 11, 2236 f. The commandment of faith does not have the brazen serpent that one should believe in the brass or metal, as here the command stands that one should believe in Christ. 7, 1935. The serpent of brass was not sacrificed in the wilderness, for Moses would not have suffered it to be worshipped, but the word helped the people of Israel. 7, 1934. In the time of Isaiah, the word of God was gone from the brazen serpent, for the work it was to serve was directed in the wilderness etc. 7, 1934 f. At the time when the brazen serpent was made an idolatry, and the people of Israel ran to it, sacrificed and worshipped it, the pious king Hezekiah broke it. 7, 1934. Ezekiel broke the brazen serpent, which God himself had made hot, when he saw that the Jews set up a worship there. 15, 2324. Hezekiah did not change or break any order or commandment of God when he removed the serpent of brass, but only the statutes of men. 19, 1384. The false prophets etc. worshipped the serpent of brass as God, just as we worshipped in our time of the holy images, as St. Christophori etc. 7, 1933.
Schlegel. Luther asks Margrave George of Brandenburg to support George Schlegel for his studies. 21a, 1336.
Silesia. The spirit in Silesia writes that neither Zwingli, nor Oecolampad, nor Carlstadt, nor Luther, nor the Pope was right etc. 20, 1021.
Silesians. The spirit of the Silesians has two fine arts and rules for itself: one, that one puts the words of God, where one finds them written, out of the eyes; where one cannot do that, that one turns the eyes to another place etc. 20, 1024. 20, 1024. Since Paul said, "This is my body," item: "The New Testament in my blood," that is nothing, the Silesians act as if this text were in no place in the world, and do not look at it. 20, 1073. The devil of the Silesians walks freely without a mask and teaches us publicly not to look at the Scriptures, just as Münzer and Carlstadt also did etc. 20, 1022 f.
Silesian. According to the Silesian spirit rule, one should put the texts out of sight, since it is said that Christ's body and blood are in the Lord's Supper, because they hinder the spirit. 20, 1073.
Schlick. Luther's letter to the Counts of Schlick to keep the town of Jáchymov clean of swarmers. 20, 1686 f.
Schmalkalden. Luther and the other theologians promise the Elector that they want to set up an objection for the day at Schmalkalden and the settlement negotiations with the popes there. 21b, 2410 ff. Luther writes to Jonas on his journey to Schmalkalden and soon after about the state of affairs there. 21b, 2148 ff. Bedeuken der protestant theologians snr den Tag zu Schmalkalden. 17, 319. Luther indicates to the Elector that he would gladly appear at the meeting in Schmalkalden if the Elector would request him. 17, 336. Answer of the Protestants, which was given to Counts Dietrich of Manderscheid and Wilhelm of Neuenar at the Convention in Schmalkalden. 17, 338. Farewell of the first convention at Schmalkalden. 16, 1766 The farewell made at the Convention of Schmalkalden on December 4, 1529. 16, 573.
Schmalkaldic. The Elector asks Luther to have the Schmalkaldic Articles printed again before the upcoming Imperial Diet (1543). 21b, 2913. The Elector calls on Luther, Bugenhagen, and Melanchthon
Schmaltzung. Luther sends G. Schmaltzung to the council of Kihingen as pastor. 21b, 1882 f.
Schmelz. Luther recommends Johann Schmelz, who is studying in Wittenberg, to the council in Memmingen. 21a, 1259 Luther asks the council for a contribution for Johann Schmelz to obtain the master's degree. 21b, 3465 f.
Schmid, D. D. Schmid has said at Augsburg: it would be true, one must make a Concilium, because there would be many abuses in the church, but first the emperor should steam the Lutherans. 16, 1708. Doctor Schmid writes: Christ often gave bread alone; but he did not prove that such bread was the body of Christ. 19, 1391.
Schmid, Georg. Luther asks Amsdorf to assist Georg Schmid and to help him to his rights. 21a, 829.
Schmidt. Luther recommends Sebastian Schmidt to Duke Albrecht of Prussia for assistance in his studies. 21b, 2888.
Schmiedberg. D. Heinrich Schmiedberg, chancellor of Bishop Philip of Naumburg and Freisingen, bequeathed one hundred florins to Luther. 15, 2497. D. Schmiedberg, a papist, has held Luther's teachings and praised them publicly, and has bequeathed a hundred florins to Luthern. 21a, 307 f. Luther received the bequest of D. Heinrich Schmiedberg and shared it with the prior. 15, 2507 f.
Schnabel. Tilemann Schnabel was Luther's schoolboy at Erfurt in the monastery and at Wittenberg and the first creature that Luther created, since one young doctor made another. 21b, 2573.
Schneidewein, Joh. Luther informs Jonas that the engagement of Johann Schneidewein with Anna Goldschmidt will be confirmed, after the mother has hopefully disregarded three letters. 21b, 2357. Luther recommends to Jonas either Schneidewein or Doctor Rosenecker as Syndicus in Halle. 21b, 2604.
Schneidewein, Ursula. Luther admonishes Ursula Schneidewein that she should give her consent to the marriage of her son Johann to a Wittenberg virgin. 21b, 2340 f. Luther again writes to Ursula Schneidewein that she should give her consent to the marriage of her son. 21a, 2353 f.
Schnell. Luther asks the council of Rothenburg an der Tauber to support Georg Schnell in his studies. 21b, 1801 f. Luther asks the Elector to grant the Wartburg fief to Georg Schnell so that he can study in Wittenberg. 21b, 2453. The Elector grants the transfer of the Wartburg fief from Georg Scharf to Georg Schnell. 21b, 2455. Luther tells Prince Georg von Anhalt his opinion about the appointment of Georg Schnell to replace the deceased Georg Held. 21b, 3090. Luther informs Prince Georg von Anhalt that Georg Schnell will not and cannot accept the position offered to him. 21b, 3102.
Schnepf. Schnepf proves to be the only Christian and consistent theologian at the Imperial Diet in Augsburg. 16, 1483: Schnepf, the preacher of the Landgrave of Hesse, preached in Augsburg before a very large audience and bore witness to the Lord's Supper. 21a, 1475. Luther expresses his joy to Erhard Schnepf that the Landgrave has joined the Imperial Diet in Augsburg, and asks him to support a letter to the same. 21a, 1494.
Scholastica. St. Scholastica is made mistress of thunder. 3, 1167.
Scholasticism. God whimsically led Luther out of scholasticism, and led him, yet unwittingly, over the game. 22, 1403.
Scholastics. The scholastics, perceptive people, were busy with useless lectures, whose sophistical expressions are quite unknown and incomprehensible to the people of our time. 22, 1402. It is a miserable treadmill in which the scholastics, the Scotists, the Thomists, the Albertists and the moderns, spoil the time. 4, 211. The most important scholastics are named. 4, 214. Luther complains against Staupitz about the misinterpretation of his doctrine by his opponents, who be-
He is especially hostile to them because he prefers the Church Fathers and the Bible to the scholastics. 21a, 94. In the many great books of the scholastics and canonists there is nothing but pure error about the rules and vows of the monks, about their belts, caps and fasting. 2, 1896. The scholastics taught that man is intact, he is wounded to some extent, but he can fulfill the law by his own efforts, without grace etc. 22, 1402.
scholastic. The scholastic theologians ascribed a fourfold meaning to the Scriptures: the literal, the moral, the secret and the deeper meaning. 4, 1305. The scholastic teachers did not have so much sense and judgment that they could have taken allegory, tropology and anagogy for one and the same. 4, 1306. The scholastic teachers immediately follow all that, as if it were spoken from heaven, which they have read in any of the famous fathers. 4, 665. The scholastic teachers have introduced into the Church of Christ, instead of the doctrine of faith, decrees, statutes and the ethics of the wicked boy Aristotle. 4, 1306. The scholastic theology does not know what sin is, what justice is, what mercy is, nor what God is. 4, 1013. All scholastic teachers agree that man can love the Creator of all things above all by his own powers. 5, 531. The scholastic doctors have not even come to know the Catechism. 22, 1406.
Scholl. Luther indicates to the mayor in Eisenach, Johann Purgolt, that he and Melanchthon have written to the captain at Wartburg that U. Heinrich Scholl should keep his school office and his brewing rights. 21a, 1402 f. Luther writes to Heinrich Scholl, schoolmaster in Eisenach, about the vexations he has to suffer from the citizens. 21a., 1614 f. Luther writes to Johann Purgolt, mayor in Eisenach, about the matter of his son-in-law Heinrich Scholl. 21a, 1615.
Schönitz, Antonius. Luther asks the Elector to grant Antonius Schönitz and his best friends protection in the Electorate. 21b, 1977. Luther writes to the Elector on behalf of Antonius Schönitz because of the vidimirung of some letters of the
Schönitz, Hans. Where Hans Schanz should have been free and uncaptured outside Halle, he would have remained unchastised. 19, 1880. Luther's writing against the Bishop of Magdeburg, Cardinal Albrecht, concerning the innocently hanged Hans Schenitz. 19, 1888 ff. Hans Schenitz requested justice and offered himself for account, so that he might come to a free interrogation; the Cardinal scorned and refused. 19, 1894 In a letter from prison, Hans Schenitz complains that he must confess what the Cardinal wants, and that one should not believe it. 19, 1906 The Cardinal cannot count Hans Schenitz among the obdurate, desperate, bad boys, because he has offered himself for the light right. 19, 1910 Luther believes that Hans Schenitz did a great deal, or the greatest thing, which is why he murdered him, by order and will of the Cardinal. 19, 1911 f. The right of blood to cry out over murderers, which God gave to the first saint, Abel, has also Hans Schenitz and all others who are strangled unheard. 19, 1925.
Shoal. The treasury of Abraham is the word of God, since Christ was promised to Abraham. 11, 1203. The treasury of Abraham is the place where all the righteous or believers are led or taken after death. 2, 2066. The bosom of Abraham is the promise that happened to him: "Through your seed all nations shall be blessed." 1, 1757. Abraham's bosom is the promise of the future Christ; but it is now changed into the word that we have in Christ, who is revealed in the flesh. 1, 1757. The Scripture allegorically calls the bosom of Abraham the life that is in those who have fallen asleep in faith. 1, 108. The bosom of Abraham was destroyed after the resurrection of Christ, and a better one came in its place, namely the bosom of Christ. 1, 1757. We no longer care for the bosom of Abraham, but die in faith in the Lord Christ our Savior, who has already come. 1, 1757 f.
Schör. Luther and his colleagues ask the Elector for the support of the physician D. Peter Schör. 21b, 3018 f.
Scots. The Scots are the most hopeful, the most proud and the most insolent, and make themselves believe that they are the only people above others. 22, 1631.
Spelling. Luther justifies himself against Wenc. Link in Nuremberg because of his violent style of writing. 21a, 292 f.
Scribes. To those who grumbled against the scribes, Emperor Maximilian said: "I can make knights, but I cannot make doctors. 10, 451.
Schreiber, Valentin. Luther asks John Cymaeus to provide travel money for S. Valentin Schreiber, whom he has appointed pastor. 21b, 2320.
shout. We must cry out especially when we perish, when people cry out least of all, but despair. 4, 956. Satan and the Turk are not overcome by our doing, but by our suffering and crying. 4, 747.
Screamers. The rejecters are against the truth, therefore let them go; they do not want to learn, but to teach, and do not allow themselves to be corrected. 7, 159. A godly teacher, when he has taught, punished and judged, should let the screamers go, so that they bite, quarrel, brawl, revile, cry out, shout, rage and rage etc. 7, 161.
Schreiner. Luther expresses his displeasure against Johann Schreiner, pastor at Grimma, that the noblemen only want highly gifted preachers. 21b, 2174 f. Luther asks the Elector for the pastor Johann Schreiner at Grimma. 21b, 2963. Luther asks the Elector for the church servants at Grimma, especially for the pastor Johann Schreiner, urgently for an allowance to their salaries. 21b, 3515 f.
Schrey. Luther recommends Matthäus Schrey to Hans von Taubenheim as a preacher. 21a, 1735.
Scripture. The Holy Scriptures are the highest and best book of God, full of consolation in all an-
so that his wickedness will not be revealed. 18, 1526. There are many who teach that the pope is over the holy scripture, may interpret it and change it as he wants; as he has done etc. 19, 912. A canon in the decree of the pope says: that the holy scripture is valid, it must have the chair of Rome. 22, 894. Although the Antichrist at Rome, and the devil in addition, has shamefully torn apart and perverted everything that is divine in the church, God has nevertheless preserved the holy Scriptures in a miraculous way etc. 7, 1648, After the apostles separated themselves from the Jews, the Jews lost the holy scriptures and kept only the letter or the parchment, but they did not have the right mind. 3, 883. Because the Jews do not accept Christ, the Scriptures must be to them as a letter to one who cannot read. 3, 1883 The Jews have the book of the Scriptures, but there is no understanding, neither of the Messiah, nor of the Law of Moses, that even the Gentiles and poets teach much better things than the Jews. 20, 2104.
Scriptures. One should read the writings of the fathers with a right mind, and not make articles of faith out of their sayings or opinions. 2, 1847.
Scribes. The scribes were theologians who interpreted the Scriptures, as the doctors of theology do today. 8, 380. The scribes were the fringe of the Jews, who were experienced in the law of God and in the Scriptures, so that they taught other people. 11, 1336. 11, 1336. The scribes or scribes are those who teach with writings and books where they cannot teach presently or orally. 11, 206. Wise men are those who have it from the apostles; scholars of Christ who have learned it from the apostles' writings. 7, 1244.
Scripture, one. A scripture has only one certain and true opinion; the others are doubtful and uncertain conjectures, which must be guarded against in Scripture. 7, 286: How to proceed in explaining a passage of Scripture. 14, 757. The prophets of our time are only interested in finding passages of Scripture that can give rise to disputes and quarrels. 14, 2124. Where Ems' and the Pabst's sects would press to prove their thing with clear writings, the abomination would be found that their sect would be the regiment of the end-Christ. 18, 1295.
The words of a scripture must be kept in the natural use of their meaning, unless the opposite has been proved. 18, 1903. All articles of the Christians must not only be certain to themselves, but must also be affirmed against others with such bright scriptural passages that they can shut everyone's mouth. 18, 1747. Luther says: I would that nothing proceeded from you that was based on dark and doubtful scriptural passages, since light is required of us. 15, 2591.
Shoes. "To take off one's shoes," that is, to put off the old Adam and reason and to look at Christ through the Word alone. 3, 753.
School. Luther was once punished fifteen times before noon in school. Children must be punished, but at the same time they should be loved. 22, 1194. The monasteries and convents were also schools at first, but when they became rich, they put off the work. 22, 1540. When schools increase, it is good, and the church remains righteous, if the teaching is also pure; young pupils and students are seeds and sources for the church. 22, 1537. The school at Wittenberg is like a foundation and foundation of the pure religion, therefore it is maintained cheaply with lessons and remuneration etc. 22, 1527 In the schools, the youth is educated to godliness and sent to all estates. From them, collaborators and school teachers are chosen to be servants of the church. 22, 1524. From schools, pastors and preachers must be taken, who must build and maintain the churches. 22, 1522. God's word is preserved for us and our descendants especially through the preservation of good schools and education of the youth. 12, 1437. Whoever gives control that young people are kept in school and educated in God's word, so that they can help in the church ministry, sacrifices and gives to the child Jesus. 13, 127. It is a holy and necessary work to establish schools; therefore it is a godly thought that the citizens of Kemberg want to use the income from the masses for this purpose. 21a, 662 f. If the schools do not stand well, since one is to witness and draw the people, no service will be advisable. 21a, 908 Luther asks the Elector that the two schools in Eisenach and Gotha be preserved. 21b, 2715 f. The growth of the schools is a fruit of the Word, and they are teaching institutions of the churches. 22, 209. Luther sends two teachers for the school in Eisleben in place of Tulich. 21a, 794 f. No one thinks that
God has earnestly commanded and wills to draw skilful children to his praise and work, which cannot happen without the schools. 20, 2136. From the Christian schools, in which also maidens were taught, the monasteries and convents came into existence. 19, 1571. Without schools and churches it cannot happen that the sheep of Christ are pastured. 17, 1112 The council of Nuremberg summoned Melanchthon to assist him with the establishment of a Christian school. 18, 1987 If there were no schools, where would parish priests be found? 16, 2258. The school must give the church persons who can be made apostles, evangelists, prophets, that is, preachers, pastors, rulers. 16, 2300. From the schools one must also have people who are to become chancellors, councillors, scribes and the like, who also help to govern secularly. 16, 2300 Parents should send their children to school for God's sake, and prepare them for God the Lord, so that God may use them for the benefit of others. 10, 1681. Youth cannot be raised up for God's kingdom except through the schools, nor can God's word be preserved except through the preaching booths. 11, 1898 Luther writes to Spalatin that he is going to Eisleben with Melanchthon and Agricola to establish a school there. 21a, 737. In the schools as they have been until now, a boy has studied twenty or thirty years above Donat and Alexander and yet learned nothing. 10, 478. If one has lost so much money in indulgences, masses, vigils, endowments, wills, anniversaries, mendicant monks etc., one should henceforth give a part to schools in honor of God. 10, 462. In some women's monasteries, as in Quedlinburg, there were Christian schools. 10, 313. Moses and the prophets were read in the schools or synagogues. 7, 2367 f. The teachers of the high schools ridicule him who cites the Scriptures, while they argue, as they say, with quite insurmountable reason. 4, 1307. The teachers of the high schools do not teach what the Scriptures require, but each tries his luck how to adapt them to his sense. 4, 1307. The high schools carry themselves with many books, but we have the pure understanding of the Scriptures. 3, 884. The high schools with their various sects are all divided among themselves. 3, 207. The devil ruled in the high schools for a long time, when everything was at peace; but now the gospel has come, it attacks the doctors, so they are angry, rage etc. 11, 2403. Only the most skilful, who have been educated in the small schools before, should be educated in the small schools.
send them to the high schools. 10, 341. The high schools are great gates of hell, if they do not diligently practice the holy scriptures. 10, 342. Especially the princes must be concerned that boys' schools and high schools are properly arranged, otherwise there will be a great shortage of pastors etc. 10, 437. The high schools of Erfurt, Leipzig and others, also the boys' schools lie desolate, and almost only the small Wittenberg must now do the best. 10, 437. Therefore, you go to school, learn good arts and exercise yourself so that you will one day serve the congregation, be it in the church or in the secular regiment. 2, 1409. We are all obliged, by virtue of the Christian religion, to give to the schools, if we do not take a vow by deed. 2, 453. It is a common saying in the schools of theologians that in the Old Testament there are not many testimonies of eternal life and of the resurrection of the dead; but this is false. 5, 784. It is a common saying of the schools: If a man does as much as is in him, then God infallibly gives grace. 5, 526.
Schulenburg. Luther asks the Elector for Christoph von Schulenburg, who had been harmed by Heinrich von Braunschweig. 21b, 2781 f.
School teachers. The schoolteachers said that man is a rational soul created by God and has a free will to do good. 12, 1522.
Schoolmasters. Luther and his comrades were suddenly terrified by the threats and tyranny that the schoolmasters of Luther's time were wont to exercise with the poor pupils. 2, 1598. A town cares as much about a schoolmaster as it does about a parish priest. Mayors, princes and noblemen can be dismissed, but schools cannot be dismissed. 22, 669. Luther says: I would not want anyone to be chosen as a preacher if he had been a schoolmaster before. 22, 669. Luther says: "Schoolmasters have been accustomed to speak in school with their students, how one should act and interpret the holy scriptures in a fine way. 22, 669. Schoolmasters are as actually skilled and capable preachers as man is a preacher.
Schulteis. In a joking letter, Luther exhorts Joh. Schulteis, a locksmith in Pirna, to exercise his office righteously. 21b, 2761.
School theologians. The school theologians do not know what sin, promise, faith, justification etc. is, but talk in their books about repentance, satisfaction and meritorious works. 19, 1475. The school theologians make it so that truth must give way to lies; they imply their laws, orders, monasteries, and thereby deny Christ. 9, 1612. The school theologians have strayed so far from the right understanding of Scripture that they said that we could love God above all things by natural powers. etc. 9, 177. The school theologians said that love is the essential righteousness that gives faith its right form and causes it to justify. 9, 177. The school theologians made faith an empty quality in the soul, which is of no value without love. 9, 179. The school theologians fiercely defend this proposition: man has a right light of reason and his natural powers are unharmed. 5, 525.
School theologians not only deny sin, but also deny that God is just, who proclaims that we are sinners. 5, 525. That the school theologians say that the natural powers are intact is blasphemy; of the devils they judge the same. 5, 480. It cannot be tolerated in the church that the school theologians teach that man can keep the law according to the essence of what he does, but not according to the intention of the governor. 5, 480. If the natural powers of man were uncorrupted, which is what the school theologians teach, there would be no need of Christ. 5, 480. The school theologians act silly questions about Aristotle and Porphyrius. 4, 699. The school theologians ascribe such merit to an act that happens in a moment that it is worthy of eternal glory. 4, 760.
Schultze. Severin Schultze, pastor at Brettin, asks Luther to intercede for appropriate payment from the monastery estates of Lichtenberg. Luther presents this to the Elector. 21b, 2171 ff. Luther admonishes the preceptor of Lichtenberg, Wolfgang Reißenbusch, to pay the priest of Brettin [Severin Schultze] his full share of the monastery goods. 21b, 2198 f. Luther writes again to the vice-chancellor Burkhard in the matter of Severin Schultze, pastor of Brettin. 21b, 2209.
Schulze. Luther gives the pastor Schulze advice on how to heal a melancholic person through prayer. 21b, 3172 f.
Schürf, Hieronymus, D. Hieronymus Schürf, a very good jurist and Christian, has not come to the point that he would have had the heart to convict someone with a good conscience. 22, 1218. D. Hieronymus Schurs did not want to take the sacrament from the chaplains, because they had had two wives in succession, and Luther did not want to give it to him. 22, 1182.
Schurf, Johann. Johann Schurf, the brother of Jerome. 15, 2487.
Schützmeister. Luther asks Justus Menius to issue an order to his relative Johann Schützmeister. 21b, 2506.
Schwabach. The seventeen so-called Schwabach Articles, presented and adopted at the second Schwabach Convention. 16, 564. Des D. Conrad Wimpina, D. Redörser, D. Mensing and Lic. Elgersma's rebuttal to the Schwabach Articles. 16, 638. Luther's preface to the seventeen Schwabach Articles, in which he responds to the cries of some papists. 16, 648.
Swabia. Swabia and Bavaria are good-willed against strangers, give them good alignment for their money. Hesse and Meissen also to some extent, but take their money well for it. 22, 1624.
Schwalb, Hans. Luther's Citation of Hans Schwalb in Matrimonial Matters. 21b, 2250.
Swallows. This miracle of the swallows is known from experience, that they lie in the water during the winter as if they were dead, and come to life again in spring. 1, 63.
Swan. Georg von Zedlitz, hereditary lord in Silesia, sent two deputies to Luther and had him asked whether he was the swan of which Hus had prophesied; Luther's answer to this. 15, 399.
Schwanhausen. Luther becomes acquainted with Joh. Schwanhausen, pastor at Bamberg, because he preaches Christ, and comforts him in his tribulations. 21a., 487 f.
Swarm spirits. The spirits of the swarm reproach us for being so stiff and hard about the small matter and for making disagreements; thus the wolf did to the lamb. 20, 772. The swarm spirits command the execution of the laws to the common people, with contempt for the persons in authority. 3, 1436. The swarming spirits hand over the sword to the common mob against the lawful authorities, in order to kill all the wicked, that is, those who do not keep it with them. 3, 1534. The swarm spirits completely reverse the way of salvation by starting with the killing of the flesh. 3, 1533. The spirits of the swarm despise the word and teach a new way that righteousness is brought about through our powers. 3, 1533. What the swarm spirits mean by "killing". 3, 1533. The swarm spirits kill themselves in such a way that one cannot easily see greater hopefulness, greater presumption, arrogance, envy, hatred, anger, impatience, avarice etc. 3, 1533. The swarming spirits or sectarians mix Christ's kingdom with the kingdoms of the world and seize the world's regiment. 5, 123. Because the swarming spirits do not distinguish between the kingdom of Christ and the kingdoms of the world, they put Christianity in the process of change.
Schwarzenberg. Luther wishes Baron Johann von Schwarzenberg luck on his daughter's departure from the monastery. 21a, 671.
Sweden. Luther recommends a teacher for his son to King Gustav I of Sweden and exhorts him to provide for the establishment and equipment of schools. 21b, 2326 f.
silence. "Silence" often stands for calm patience in the Holy Scriptures. 4, 367. All who are silent about the sins and transgressions of God's commandments do not love God. 12, 186. If thou hearest of thy works and godliness, that it shall be nothing, and holdest thy peace, it is right; but if thou wilt not suffer it, and wilt contend for it, it is nothing. 11, 2225.
Schweinfurt. Peace treaty between the protesting estates and the Catholic ones at Schweinfurt. 16, 1799 ff. Luther's concerns about the peace treaty at Schweinfurt. 16, 1826.
Sweat, the English. Until Luther, English sweat was a national disease (namely, of England), but now it has become common in many countries. 1, 253.
Sweat addiction. When the sins increase, the punishments also increase, as in our time unusual diseases go, as the sweat addiction and similar plagues. 1, 594.
Switzerland. Luther says: I would gladly die if we could win back the church in Switzerland and the cities and bring it into order; then Pope and Emperor would be afraid of us. 22, 1024. Switzerland is a barren and mountainous country, therefore they are endelich and hurtig, must seek their food elsewhere. 22, 1624.
Swiss. Among the Swiss, a very strict order and discipline is kept as far as outward appearance is concerned; but they believe nothing, they have fallen away from the word and faith. 2, 1827.
Schwenkfeld. Schwenkfeld and others now speculate about God as the monks did in the old days. 1, 1252. The fact that Schwenkfeld concludes that no external thing helps to salvation, thus also not baptism, the preaching of the Gospel etc., is not true, for God has appointed these things to our salvation. 1, 1249. Luther's admonition to Caspar Schwenkfeld to desist from his error. 20, 1660 f. Luther's judgment and answer from Caspar Schwenkfeld's letter and booklet, sent to him. 20, 1662 ff.
Sword. We preach that the secular sword should be left alone and that the authorities, to whom God has given the sword, should be honored; we do not use the sword as the pope does. 13, 1642. The sword of the spiritual state should not be iron, but spiritual.
Schwörborn. The name Schwörborn (Bersaba) was also given to a well in Erfurt. 2, 234.
swear. He who swears without need, namely, if the authorities and the law of love do not require him to do so, sins. 1, 1675. He who swears rightly serves and honors God and invokes his name; he who swears falsely blasphemes and curses the divine majesty and dishonors it. 1, 1675. Where one can render service to another, a brother is obligated without hesitation to do what the other's need requires, including swearing. 3, 1201. Moses does not command to swear, but insists that, when swearing is required, it should not be done otherwise than by the name of God. 3, 1429. God swears by Himself that the first tablet and the first commandment shall remain true. 3, 1878. It is permitted to swear, even to one's neighbor or friend. 4, 946. A Christian does not swear unless he is at the will of another out of love because of his weakness. 4, 1644. According to the necessities of life, we must absolutely swear, and yet one must not swear according to the will of the heart. 4, 1644. There are people who have a greater desire to swear in their hearts than is actually necessary in their deeds. Christ rebukes and punishes these. 4, 1644. One cannot deny that Christ and St. Paul have often sworn. 7, 457: One should not swear out of one's own pride or habit. 7, 460. Out of obedience to the authorities, to confirm the truth or to make things agree, for the sake of peace and unity, it is right to swear. 7, 461 If I see someone in spiritual distress and distress, weak in faith, with a despondent conscience or an erroneous mind, etc. I should not only comfort him, but also swear to it. 7, 461. Where thou hast God's word, God grant thee grace to swear quickly, to punish, to be angry, and to do all that thou canst. 7, 462. Love is also a reason to swear, although it is not demanded by the authorities, but is done for the benefit of the neighbor. 7, 461. The apostle Paul swears holy and godly, so that the prestige of the divine revelation would not be diminished by the pretense of apostolic prestige. 8, 1405.
One should not swear for evil, that is, for lies and where it is not necessary and useful, but for good and the betterment of one's neighbor. 10, 43. If necessity, benefit and blessedness or God's honor demands it, a Christian should swear; in this way he uses another for the service of the forbidden oath. 10, 393.
Swear, that. Swearing is not evil in itself, because it serves the glory of God, that one calls him as a witness of truth and as an avenger of falsehood. 6, 1199. swearing is a good work, by which God is praised, truth and justice are confirmed, lies are repulsed, people are brought to peace, quarrels are tolerated. 10, 43. Where it is in and according to God's words, everything is right. To swear, to be angry, to lust after a woman etc. 7, 460. There is a twofold swearing, a good and an evil one. The first is done so that one may believe in the things that pertain to blessedness. 3, 1196. Evil swearing is twofold: the first, which happens out of habit; the other, because someone swears falsely intentionally and knowingly. 3, 1196 f.
Scipio. In all the histories of the ancients, Luther consecrates only the one Scipio who had the fame that he did not become puffed up and proud for the sake of luck. 2, 1387. To Scipio, the honest hero, I would wish well that he were in heaven; he could rule. 22, 1225.
Scotists. The Scotists say that the article of our Christian faith: Descended to Hell, cannot be proved from Scripture. 4, 1475.
Scotus. Scotus, Bonaventure, Gabriel, Thomas were, since the papacy flourished, very idle people, they had to fantasize. 22, 1402. Scotus says that man, by the ability of his mere natural powers alone, can love God above all things. 1, 580. Scotus says: Man can love God above all things, because he loves himself above all things etc. 9, 391. Scotus and Occam said that the love given by God is not necessary to obtain the grace of God, but man can love God above all things by natural powers. 9, 175. Scotus says: If one can love the lesser good, much more can he love the greater than God is. 22, 903. The proof of Scotus: I love a lesser good, therefore I love a greater one more, is taken from human depraved inclinations, therefore it is useless. 9, 392. Scotus disputes from where God will take the fire on the last day to burn the world. Thus those who want to be wise commit great folly. 1, 1540. Scotus,
Thomas and others had great gifts, but they misused this gift entirely for godlessness. 4, 1836. Scotus has written very well on the third book sententiarum. 22, 1402 f.
Scultetus. Spalatin praises Hieronymus Scultetus, Bishop of Brandenburg, as a kind gentleman, who would have liked to have been quite skilled in the matters. 15, 409.
Sebastian. St. Sebastian is venerated because of pestilence. 3, 1160. If someone feared pestilence, he vowed himself to St. Sebastian or Rochius. 10, 34.
Secerius. Luther exonerates the Hagenau printer Johann Secerius from a serious charge. 21a, 857. Luther's letter to the printer Johann Secerius in Hagenau and identically to Johann Herwagen in Strasbourg. 17, 1578.
Six. The number six is the first perfect number. 4, 522.
Six-cities. As in Silesia there are six cities, so in the empire Babel and Assyria may also have been four cities. 1, 675.
Six-week woman. According to the Law of Moses, a woman in six weeks' childbirth had to stay inside until she was considered clean. 12, 1220. A woman in six weeks' childbirth is not unclean because she gave birth to a child, but because God wanted her to keep herself inside etc. 12, 1223. The six-pregnant women of the Jews had to be unclean; what they ate, drank, touched, where they stood, walked, sat, all that had to be unclean. 13, 2657.
Seckel. A Seckel is a local florin; thus four Seckel make a florin. 3, 369. A Seckel is the place of a florin its quarter florin. 3, 1569.
Sects. God forbids the cults and sects to have a little progress, so that we may have cause to call upon God. 3, 801. The sects and the spirits of the sects boast that they have the right spirit, and yet it is nothing but blasphemy. 3, 1075. In the church, new sects are invented daily, so that it is divided into the smallest parts, and meanwhile the unity of love is completely neglected. 4, 828. The sects sometimes agree in appearance, namely against the truth. 4, 827. All sects agree in that they speak useless things, and each flatters his party. 4, 827. How the sects have sprung from one another. 4, 826 f. No sect has ever arisen from which other sects have not soon arisen. 4, 826 Because the sects have not grasped the doctrine of trust in God's mercy,
Sectarians. The sectarians, who came forth with their new opinions, not only about the sacraments, but also about other articles, have disrupted unity. 9, 726. Although the sectarians seem to do great harm to the church, they are the cause of our word becoming daily brighter and purer. 4, 1818.
Soul bath. The soul bath in the papacy was established as a sign that the deceased would not remain dead. 7, 1203. About the soul bath, that it should not be a soul bath for the souls, but an example of Christ, when he washed the feet of his disciples. 21a, 710.
Soul. In Hebrew, soul is called the life of the body or a living body. 3, 60. 174; 8, 1246. Soul is the spirit according to nature, in the work that it makes the body alive and works through it, and is often taken for life in Scripture. 7, 1381. Soul in Scripture is called the life of the body, which is therefore in the five senses, and everything that the soul works through the body. 11, 1541. Soul in Hebrew is the natural being and life of the body. 3, 60. The scripture calls 'soul everything that lives in the five senses. 3, 60. Soul is the essential life itself, through which the body is animated. 4, 566. The soul is the spirit or the life of man in the external senses; the soul sees, hears, speaks, cries and laughs. 2, 293. "Soul" is our life, which talks, hears, sees, eats, drinks, smells, in short, everything that is and sustains life. 13, 1223. 2743. God created your soul without your doing, since you were nothing yet, so he can preserve it well; therefore trust it to him. 9, 1097. I did not like to have my soul in my hand and care, because the devil would have devoured it in a moment, but God has it in his hand etc. 22, 1327. The papists have no saying in the whole Scripture to prove and establish that one should do something for the soul of the departed. 11, 2389. No soul has ever appeared from the beginning of the world; God does not want it either. 11, 1207. If you want to pray for your father's soul, for your mother's soul, you may do it at home in your chamber,
Shepherds of souls. Bishops and pastors of souls should believe that their office is not ineffective, even though no fruit seems to follow from the outward appearance. 6, 598.
Soul Masses. The text and almost the cornerstone and best reason of the sophists for the soul masses is 2 Macc. 12, 43. ff. 18, 877. On the basis of the words Revelation 14, 13: "Their works follow them", the papists pray that God will look at the works that are done to the deceased with vigils and soul masses. 18, 884 f. Luther consoles Bartholomew of Staremberg for the loss of his wife and admonishes him from the papal soul monks, Vigils etc. 21a, 640 ff.
see. The Hebrew language has a way of calling that "seeing" when our will and desire is done. 12, 308. Whoever lives and works in such a way that he would not like to have his deeds seen or heard publicly in front of everyone, does not live a Christian life. 12, 11. The right seeing of Christ is not in the flesh, it must be done by faith in the heart. Many have seen him in the flesh, but have not believed that he is the Savior. 11, 2173. Only Christians have spiritual sight, which comes with the faith of the heart, according to which we must also look at and know one another. 8, 297. To see God is to know God, namely, when the heart sees His goodness and grace and does not doubt that God is His Father. 9, 865. No one can see God as He is except the one who is free from the law and does not consider God to be an angry judge. 9, 866. If one sees God in faith, then the spiritual spirit is the same.
The sight is more certain than the bodily sight, for the devil can easily make a noise and a ghost before my eyes. 7, 1766. "No man shall see me and live," that is, man may see me, but he must not live; he must first die and come into another life. 3, 1948.
Seidler. Carlstadt, Agricola and Melanchthon intercede on behalf of Jakob Seidler, who is imprisoned by the Bishop of Meissen because of his marriage and Luther's teachings. 15, 2371 ff.
Sela. It is not sufficiently known what the word sela serves for or what it means. 4, 308. The different opinions about the meaning of the word "sela". 4, 308 ff. Luther stays with the seventy interpreters in explaining the word Sela. 4, 311. The seventy interpreters put ckiuxsulmu for sela in the Greek translation, which is, pause, cessation, interruption of the psalm singing. 4, 308 f. Sela indicates that one must stand still and not pass by it lightly. 4, 323. The word sela is not used in the Psalter. Luther thinks that it means to stand still and to pay close attention. 5, 695. Sela is an indication of a particularly great secret movement of the heart. 4, 1180. "Sela" is a filler word to make the verse measure full and has no special meaning. 4, 1436. The seventy interpreters have translated the word sela by pause or cessation. Luther holds that it is a filler word. 14, 1547.
Selbitz. Luther asks Prince Wolfgang of Anhalt on behalf of Frau von Selbitz that he not allow her to be discriminated against by the castles. 21b, 2789 f.
Self-love. Self-love is always ungodly if it is not apart from itself in God, that is, if it seeks nothing but that the will of God alone be done in me. etc. 8, 1596. Through the doctrine of ordered self-love, which Christ wanted to destroy completely, the seeking of one's own benefit is upheld in a very dangerous way. 8, 1596. The word: "Love your neighbor as yourself" is not a commandment of self-love, but it means: Love your neighbor as you already love yourself, without the need for a commandment. 8, 1595.
Suicide. Luther writes to Lauterbach about suicide and other annoyances; he is anxious to have several such examples printed so that they can be told in sermons. 21b, 2776 f. Luther writes to Myco-
Selmenitz. Luther advises Felicitas von Selmenitz to stay in Halle for the time being and wait to see if the Cardinal will come and take action against her. 21a, 1121 f.
Shem lived after Abraham thirty-five years, with Isaac one hundred and ten years and with Jacob and Esau fifty. 1, 710 f. Shem lived until Jacob. 3, 209. The teaching remained with Shem, and from him it came to Idumea, Mesopotamia, Arabia and Syria, then through Joseph also to Egypt. 2, 1015 f. Shem's speeches and sermons were taken for divine answers.
2, 56. 2, 56. Shem was in the land of Canaan, and lived in Salem, and was called a priest of the Most High. 1, 732. Because Shem plants the right doctrine of the Son of God, the church receives etc., he receives the name Melchizedek because of his office. 1, 900. Noah places Shem in the line and order of the saints and the church, as from him the spiritual blessing should rest, which was promised in paradise through the seed. 1, 645. Shem is therefore preferred to Japheth, because through him Christ, the promised seed, should come. 1, 435. Noah prophesies that from Shem, the middle son, the mediator will spring, or Shem will be the father of the promised seed. 14, 759. Shem and Japheth are blessed, but are actually beggars against Ham with their gender. 1, 642.
Semler. Luther asks the Elector to support Hans Semler in collecting debts. 21b, 2228.
send. We have now experienced it, and brought it to the point that our adversaries must all confess that we preach God's word and are sent by God. 7, 2090. Sending is spoken of in two ways; first, that God sends his people without any means, as the prophets and apostles; secondly, that God sends through men etc. 7, 2092. God himself sends laborers into his vineyard, and yet he does it through men. 7, 2093. Where a spirit comes to you from himself and brings something new, beware and say: I do not ask what you preach, but whether you are sent. 11, 1426 f.
Seneca. Seneca says: Where vices and sins come into habit and daily practice, there is neither advice nor help. 1, 821. What Seneca says, one should not look at who is speaking, but what is there that is spoken, applies well to people and in worldly things, but not in the church. 1, 1266.
Senfel. Luther sends a gift of books to the musician Ludwig Senfel in Munich through Hieronymus Baumgärtner in Nuremberg. 21a, 1610 f. When some of Senfel's fine, lovely motets were sung, Luther was astonished and praised them very much, and said: I could not make such a motet etc. 22, 1538. Luther asks Ludwig Senfei to send him a polyphonic composition of the antiphon: "Ich liege und schlafe ganz mit Frieden". 21a, 1575 f.
Sentence writers. The silent and sleepy theology of the writers of sentences has never been a power of the mouth of the young children and infants. 4, 633. The writers of sentences are awarded with honorary medals.
They are adorned, they are endowed with high position and name, they are called excellent magistri nostri. 4, 633. The writers of sentences are not brought to the fire or to death because of their opinions, until they start to act the word of God. 4, 633.
Septuagint. The Septuagint interpreters brought the five books of Moses and the prophets from the Hebrew language into the Greek language 341 years before the birth of Christ. 22, 4. in the translation of the Septuagint, as they are careless and little attentive, are many errors. 14, 1511. The apostles seldom list the sayings according to the original Hebrew way of speaking, but often according to the Septuagint. 4, 655. The apostles read the Septuagint, but they do not follow its corruption. 6, 715. The translators of the Septuagint corrupt both the sense and the division. 6, 715. One cannot excuse the Septuagint by saying that they erred in the translation out of ignorance, but the wickedness is undeniable and obvious. 6, 716. In the Septuagint translation there are several passages in which they have erred, either through ignorance or through mischievousness, therefore they do not count for much with Luther. 2, 1767. It seems that the Septuagint has taken special care to introduce various interpretations. 2, 1848.
Seraph. Seraph is a house that stands in fiery blaze, just as the seraphim are fiery angels. 7, 1922. Seraphim means the angels, who are not only beautiful and of a fiery countenance, but also shine. 1, 289.
Serralonga, Schändliche und unsinnige Vorschläge, die Urban von Serralonga, Orator von Montferrat, Luthern gemacht, im Auftrage Cajetan. 15, 2414 f. Urban de Serralonga asks the Elector not only to have Luthern hounded out, but also to have him stoned if he does not recant. 15, 558 ff.
Serranus. Johannes Serranus (Lambert) is a good man; he should be left in Eisenach. 15, 2581 f. Luther sends to Spalatin the letter of Serranus and others, and expresses his misgivings about Serranus. 21a, 468 f. Luther sends back to Spalatin the sentences of Serranus, and recommends the petition of two monks. 21a, 473. Luther reports to Spalatin that Serranus has come to Wittenberg, and asks for support for him. 21a, 475 f. Luther repeatedly asks for Serranus (Franz Lambert). 21a, 483 f.
Seth. Seth was the first man to whom the promise was directed to happen to his parents in paradise. 1, 395. Seth did not have God's likeness, which Adam had and had lost again, but he leads his father Adam's likeness. 1, 413. What the name Seth meant. 1, 396. 414. Seth, Enos and their children up to the tenth member kept God's word finely, but when they went away, it stopped. 3, 138. After Adam's death, Seth was the highest prophet and high priest who taught his own that God had taken Enoch, who was our flesh and blood, to a better life. 1, 422 f.
Severinus. Luther exhorts Severinus, an Austrian monk, to give up the monastic life. 21a, 1019 ff.
Severus. St. Severus is the patron saint of the Walkers. 3, 1175.
Sforza. Sforza, the Duke of Milan, is said to have been the son of a farmer and a cook or sutler, but came to the Duchy. 2, 1786.
Sichern. Sirach calls them a foolish people who live in Sichern, as the Germans say of the Swabians and Bavarians. 2, 851. Sichar was made from Sichern, Joh. 4, 5, by an error of the writers. 2, 1912.
safe. A Christian cannot be safe, because he sees that he has not yet overcome all the dangers that the enemy thinks up every day. 4, 1902.
Security. To walk in security is when one, having lost Christ and the birth from God, lives in sins. 9, 1459. From security, and that one is sleepy and careless in divine things, are often
Sickingen. Franz von Sickingen has promised Luther protection. 15, 2505. Franz von Sickingen promises Luther protection against all enemies through Hutten; Silvester von Schaumburg does the same with the Frankish nobles. 21a, 288. Luther writes to Spalatin: Yesterday I heard and read the true and lamentable story [of the death] of Franz Sickingen. 21a, 507. If the Rottengeist causes bloodshed, he does it in his own way, as he did before to Franz von Sickingen, Carlstadt and Münzer. 17, 1934 f. 1937.
Seven. The number seven indicates perfection. 6, 1779. The seventh number in Scripture is considered as much as a common number, or as much as all. 14, 1840.
Seven number. By the seven number is indicated the Holy Spirit and all the gifts of the Spirit. 14, 2033.
Siebenzcit. The names of the seven times (horae canonicae) are: Matins, Prim, Third, Sext, Non, Vespers and Complet. 3, 1034.
Sieberger. Luther asks Spalatin for a legacy for Wolfgang Sieberger, which Spalatin has to pay out. 21a, 66. Luther asks Augustin Himmel in Colditz to collect the grace money for his servant Wolfgang Sieberger. 21b, 1959 f. Luther acknowledges that he received the interest for Wolfgang Sieberger from Augustin Himmel, but complains about the ungangable coins that the Schösser enclosed. 21b, 2657 f.
Seal. Christ passed through the sealed tomb without breaking the seals that were pressed against the tomb. 13, 509.
God has confirmed his words with signs as with a seal, so that we should not doubt. 11, 953. Whoever accepts the preaching of the Gospel once, has a seal and a letter, that is, his heart is certain and has no doubt about it. 7, 2080.
Sigismund, Emperor. Emperor Sigismund was a fine, highly understanding, pious man, but to the things of his time too low, with thoughts and luck. 5, 829. The Emperor Sigismund had no more luck after the Concilium at Constance, where he had the escort broken, which was given to John Hus and Jerome. 10, 330.
Sigismund. Luther recommends Sigismund to Spalatin for a scholarship, and informs him that he will write to Sickingen. 21-i, 271 f.
Silver coin. In the time of Judas the betrayer, a piece of silver was worth as much as a Joachimsthaler or Rhenish florin now. 2, 1740. A silverling, to be counted according to our coinage, makes half a Rhenish florin. 13, 360.
Silo. Shiloh is, as the Chaldean says: Messiah. 20, 1912. The Jews juggle in the text Gen. 49 that Silo should be called the city of Silo, where the ark of the covenant was etc. 20, 1910. Other juggleries of the Jews with the word Silo: it is Jeroboam; it is called "sent" and is the king Nebucadnezzar of Babylon etc. 20, 1911 f.
Simeon. Simeon was the most distinguished fratricide and the most wicked of the brothers. 2, 1505. Nowhere in all the holy scriptures is it found that those of the tribe of Simeon have done anything worthy. 2, 1718. Simeon and Levi, the murderers of Sichern, were the most wicked of boys. 2, 1070. Simeon and Levi were the ringleaders against Joseph. 2, 1066. Simeon and Levi will have been the most prominent ringleaders against Joseph, because it seems that Reuben and Judah did not want to commit this horrible sin. 2, 1100. Those of the tribe of Simeon wandered through the places of the other tribes, that they sought their sustenance by writing and teaching the children. 2, 1717. Luther holds that Christ was killed by the two tribes of Simeon and Levi, because the chief priests were of the tribe of Levi, the scribes of the tribe of Simeon. 2, 1117. The two tribes of Simeon and Levi persuaded the whole bunch of Jews before Pilate that they should ask to let go of Barabbas and crucify JEsurm. 2, 1937. Luther believes that Simecn and Levi were blessed as far as the soul is concerned, but the shame and
Simeon. Simeon said: This child will not only be a savior prepared for all nations, but also a light to enlighten the Gentiles. Joseph and Mary marvel at this. 13, 1503. Simeon knew from the prophecy of Jacob and Daniel the time when Christ would come, from the prophecy of Abraham that he would belong to all nations. 13, 233. Simeon studied and learned from the prophet Isaiah that the Child Jesus should be a light of the Gentiles. 13, 233. The Holy Spirit revealed to Simeon that this child was the Savior, because he could not know it by nature. 11, 2155.
Simon the Lord. Simon's sin is a minor offense that is laughed at as if it had been well done. 13, 2092 f.
Simon, a certain one. Luther recommends a certain Simon to Jonas for employment in the preaching ministry. 21a, 1316 f.
Simon, a monk. Luther recommends to Spalatin a former monk, Simon, for the preaching ministry. 21b, 2965 f.
Simon of Cyrene. Simon of Cyrene is an example for all Christians who have to carry the cross of the Lord Christ; but because of such carrying, their sins are not forgiven. 13, 438. Monks and nuns who are in earnest lead a hard life, but this is not Christ's cross that Simon carries, because they put it on themselves by their own choice, without God's command. 13, 437. Simon means as much as one who lets himself be told and follows. 13, 437. Simon of Cyrene must repay the Lord Christ among the soldiers and carry His cross. 13, 437. Some heretics have claimed that Simon of Cyrene was crucified instead of Christ. 6, 727.
Simonides. The learned poet Simonides, asked what God was, answered after several days of thinking: The longer I think about it, the less I know about it. 8, 761.
Simony. The lawyers, who are the most pious, punish those who run to Rome for benefices and fiefdoms, or for spiritual authority and offices, and call this simony. 11, 1116. Simony is when one buys or sells an ecclesiastical office, property, gift or authority for money, as Simon Magus did. 1, 1618. Simony is when I sell a spiritual thing for money, which should be given for free. 1, 1622. The right simony is where one buys and sells spiritual things for money, as, God's grace, faith, love, miraculous works, the gifts and power of the Holy Spirit. 2, 106. Among the canonists this is called simony, not where one buys the gifts of the Holy Spirit,
but where one buys or sells the gifts and goods that people have given to God or the Church. 1, 1620. The canonists call it simony when someone wants to sell a parish, or when a bishop takes money and ordains one to the priesthood for it. 1, 1620. The canonists do not punish simony, but if our church servants and parish priests take wives, they condemn them and kill them. 1, 1621. The canonists err shamefully and do not know what simony is, but mix spiritual and corporal goods among themselves. 1, 1625. The whole papacy is sunk and damned into hell, because they all practice simony, not according to our, but according to their own right. 1, 1621. If simony were to be taken away, all the pomp, honor and glory of the pope would soon fall away, and he would remain only a bishop of Rome. 2, 108. Whoever wanted to take away simony from the papacy would do as much as if he put the devil in heaven. 2, 105. The papacy with its substance and essence is full of simony, and if you take away simony from the papacy, you have taken out the sun. 2, 104. The glory and great splendor of the cardinals in Rome would not remain if you took away simony. 2, 104. If the simony would come again in schwang, then the people would freely turn their good from it, but the priests etc. who teach God's grace, you do not want to give. 2, 109. Where one has fallen away from the right main doctrine, from the justification of faith, the whole world is afflicted with simony. 2, 110. Whoever is a pastor or preacher, and preaches the gospel so that he may gain wealth and honor in this world, is afflicted with the vice of simony. 2, 111. Simony, of which the canonists write, is somewhat lighter and only bodily, and is to be drawn to external and worldly robbery. 2, 110. The pope should recognize the benefit that our doctrine absolves him from the vice of simony, because he only robs temporal goods, as gold and silver, which are not spiritual goods. 1, 1621. The pope does not sell the office of preaching, indeed he does not ask for it, therefore he should not be accused of simony but of theft and robbery. 1, 1621. Simony is a spiritual vice and sin, where one takes money for the gifts of the Holy Spirit, and not for bodily gifts or goods. 1, 1622. Simony would be, if a church servant would not teach you and tell you about forgiveness of sins, deny you absolution, unless you have it
Simonist. The pope is a true Simonist, for he offers mercy and forgiveness to anyone who will give him a named sum of money. 1, 1622.
Samson. Samson was a wonderful warrior and savior before all others, who did everything by the inspiration of the Holy Spirit. 2, 2022. The blessing given to Dan was fulfilled in Samson. 2, 2021.
Sinear. Sinear is the name of the flat land on which Babel was built later. 1, 672. Sinear is the land that was later called Babel or Babylonia. 1, 694. Sinear is Chaldea. 3, 195.
sing. The evil spirit is not pleased where one sings or preaches God's word in the right faith, and cannot remain where a heart is spiritually joyful. 3, 1888 f. In so many churches, monasteries, convents, etc., people wear themselves out with singing and reading that the world is full of it everywhere, and yet all this in one heap is not worth a penny. 7, 499. Luther wrote a letter to Hausmann while the Weller sang with him at dinner. 21b, 1844.
Senses. The duller the senses are, the closer they must be to the objects perceived by them. They follow one another like this: 1. feeling, 2. taste, 3. smell, 4. hearing, 5. face. 22, 1916. Where the heart receives new light, a new judgment and new impulses through the gospel, the outer senses are also renewed: the ears hear God's word gladly etc. 9, 765. The words of the Holy Spirit cannot have more than one simple sense, which we call the written or literal sense of the tongue. 18, 1307. Out of ignorance, some have given four senses to the Scriptures. 18, 1309. Knowing this, that faith brings with it all that a Christian should have, we all have one sense and opinion, and there is no difference among works. 9, 1059.
Sirach. It seems that Jesus Sirach was from the royal tribe of David, like
Sitna. Sitna means resistance, from which the word Satan comes. 3, 419.
Sixtus. The papists have invented a lie about Pope Sixtus, that he, on the sea
The pope said that he had come into danger and had ordered the sea to be still, and it had happened. 1, 1545. With the miraculous work of Pope Sixtus, the papists wanted to prove that the pope was a governor of Christ. 1, 1545.
Smet. Luther asks Amsdorf to intercede for a poor prisoner in Eilenburg, Brosius Smet. 21a., 1408.
Socrates. Socrates said: I consecrate that I consecrate nothing; if he understood it differently. 5, 1518. Socrates and others who have taught that the soul is immortal have been ridiculed by others and have been outcast and condemned. 1, 102. Socrates spoke well: It is better to suffer injustice than to do injustice. 2, 1147. When Socrates was asked which was better, to take a wife or not, he answered: You do whichever of the two you want, and you will regret it. 2, 362. The pagan Socrates said: one should ask God to give us what is good for us, because he knows it best. 20, 871.
Sodomites. The sin of the Sodomites is a very peculiar monstrosity, in that they depart from natural lust and heat, and desire quite unnatural things. 1, 1226.
Sodomitism. The vice of sodomitism is so common among popes and cardinals that even recently a pope himself sinned himself to death in such a sin etc. 16, 1650. The Carthusian monks are the first to have brought the abominable shame of sodomitism from the Italian monasteries to Germany. 1, 1222.
Son. To the first son belonged the regency and the priesthood. 3, 106. From Adam until Christ, the firstborn son has always had two honors before the others, namely the priesthood and the dominion. 11, 2153. In the law it was commanded that the firstborn son should be presented and given to the Lord after the six weeks. 13, 1664 If there are many sons in a house, according to civil law, the youngest inherits the father's house. 2, 1925. The father creates heaven and earth from nothing through the son, whom Moses calls a word. 1, 12. The honor to bring back everything that was lost in paradise.
sola. Luther shows why he wanted to use the word sola in Rom. 3, 28. 19, 972 f. If there is talk of two things, one of which is confessed and the other denied, then the word solnm, "alone," is needed in addition to the word "not" or "none. 19, 974. That Luther added solum, "alone," to Rom. 3, 28, is not only due to the language, but the text and the opinion of St. Paul force it. 19, 978.
Solon. Where a country is such that master and servant love each other, they will remain well before their enemies, as is written of Solon and the city of Athens. 5, 871.
Special things. To start something special: to run to a monastery and serve God, not to eat meat, eggs and butter during the fast, not to sing Hallelujah during the fast, there is no word of God. 13, 1685.
Sun. Moses calls the sun and the moon the great lights. 1, 49. that the sun rises daily is a great miracle. 3, 948. The first office of the sun and the moon is that they are like lords and stewards of the day and the night. 1, 51. The sun shines and shines so that one can work and work. 1, 51. The sun with the planets has its course and movement around the earth in the very subtle matter. 1, 31. The sun has its course in the thinnest air, is not supported by solid bodies. 1, 31. The sun covers in every hour in its uninterrupted course many hundreds of thousands of miles in the great circumference of the circle of animals. 22, 158. The earth is the center of the circle and the course of the sun, which travels with inexpressible speed in its untiring course through the outermost circles. 22, 158. Sun and moon do not make day and night, but govern day and night. 3, 40. When the sun and the moon lose their light, God indicates a future misfortune or punishment. 3, 41. That sun and moon should be "signs", the stargazers have drawn on their lies. 3, 41. Reasonable, wise people, like Pliny, have said that the sun is God and have worshipped it. 3, 1677. If the sun did not shine, nothing would stand, neither house, castle nor yard, no kingdom on earth. 3, 1677. Because the sun, the noblest creature outside of man, should not nor can be God, much less the impotent Mammon and other creatures. 3, 1677. The pagans worshipped the sun because it gives light and food. 3, 1725. Because the sun was created before sin, its light will have been much brighter and more beautiful. 1, 95. Since Christ suffered, the sun was darkened, and yet the month was not new. For if otherwise there is an eclipse of the sun, surely the month is new. 7, 1358.
Sunday. Sunday is called a day of rest or a holiday or a holy day. 3, 1086. Not for the sake of the commandment of Moses, but for the sake of love and need, Sunday was kept, that we might rest and learn the word of God. 3, 1085. Sunday is ordered for the common people, so that everyone can rest on the same day.
The sabbath is now changed into Sunday, and the other days are called working days. 13, 897. The Sabbath is now changed into Sunday, and the other days are called workdays; Sunday is called the day of rest or holy day. 10, 1349. The resurrection of Christ moved the apostles to change the Sabbath to Sunday, and that the Holy Spirit was sent on the day of Pentecost. 22, 994 f. The apostles moved the Sabbath to Sunday, mainly because they wanted to tear this delusion out of the hearts of the people, as if they would become righteous by keeping the law. 22, 994. The Fathers instituted the observance of Sunday, Easter, Pentecost etc. so that the people might know God through the Word, and use the Sacrament etc. 9, 539. Would to God that there were no holidays in Christendom but Sunday, that all the feasts of Our Lady and of the saints were kept on Sunday. 10, 1349. Some ordinances are made, not that it is necessary to keep them, as to celebrate Sunday, Easter, Pentecost, Christmas, but to hear God's word. 10, 1670 f. We keep Sunday, Christmas Day, Easter and similar festivals completely free; we do not burden the consciences with these external customs. 9, 538. Sunday is kept, especially so that those who have no leisure at other times can hear the sermon on the feast day. 3, 1085. Christians have kept Sunday, not Saturday, because Christ rose on Sunday. 3, 1084. The sophists treat Sundays or holidays in such a way that they make a sin out of them if someone does something small. 3, 1047. Since Sunday has been set aside as a holiday from time immemorial, it should be kept that way, so that it may go in harmony. 10, 46 The Sunday after Easter is called White Sunday, because those who were baptized went dressed in white linen. 12, 526. We Christians have the freedom, if we do not like the Sabbath or Sunday, we may take Monday or another day and make it a Sunday. 12, 1964. The pope does not have the power to celebrate Sundays or other days as necessary. 3, 1085 f.
Sophists. Sophists are those teachers who, in great and serious matters, throw dice with words by which the simple are easily deceived. 15, 1562. The sophists are blind and blind guides. They believe God in past and future things, in present things they do not believe him. 4, 1186. The sophists dare to speak about any matter according to what they suspect of it.
4, 538. The sophists make men safe and pure, careless and careless by pretending the insurmountable ignorance. of the advanced bolt etc. 4. 1168. The sophists have this theological rule that man can earn grace from purely natural forces. 22, 1830. The godless sophists make us uncertain about the grace and love of God toward us. 4, 1185. The sophists have darkened the prophecies with their interpretation. 3, 637. The sophists interpret Mosi's words in such a way that they say it is possible for us to fulfill God's commandments, yes, it is easy for us. 3, 1611. The Sophists cannot understand that a Christian is righteous and yet still has sins. 4, 1574. The Sophists suppose that righteousness is a condition in the heart; if it is there, they think the whole man is holy in spirit and body. 5, 511. The Sophists teach that only the lower part of nature is corrupt; it is drawn by unchastity and evil desire, but the higher part has pure light. 5, 525. The dreams of the sophists and school theologians show how inconsistent they taught about the forgiveness of sins and about righteousness. 5, 505. The sophists want to earn or buy God's grace from him by free will, that not God's grace but our merit earns the grace. 5, 1157. The sophists want to buy righteousness from God, but God is not a huckster nor a fugger. 4, 1432. All the Sophists do is to outline the ground and build up their own. 4, 1450. The Sophists cannot earn what is God's goodness with the abominations of their mass, foundations, monasteries, pilgrimages etc. 5, 1157. The Sophists think thus: that knowledge is in the understanding, but righteousness in the will; therefore the knowledge of Christ cannot be righteousness. 6, 634. The Sophists claim that infused faith can exist in mortal sin; thus they clearly confess that they understand nothing at all about faith. 9, 633. The sophists argue about two different wills of God, the sign and the good pleasure. 1, 485. With the speech: If a man does as much as is in him, the sophists have awakened people to prayer, fasting, pilgrimages and the like. 1, 580. The Sophists say: I am holy, I have purified myself through my repentance and confession; all the good I will now do, I will sell to the peasants and laymen etc. 2, 2005. The sophists teach wickedly and unjustly that even a speck of love is enough. The sophists teach wickedly and wrongly that even a little love is enough to attain eternal life. 1, 1334. The doctrine of the sophists: To him who does,
God gives grace, as much as there is in him, is the source of all idolatries, errors and sects etc. 7, 248. 7, 248. The Sophists impudently say that a man, whether he is in mortal sin or not, can prepare himself for grace and thereafter earn eternal life. 7, 672. The Sophists cannot get rid of the thoughts of reason, which pretends that a right knowing and a right willing is justice. 9, 309. The Sophists have taught that nature is corrupt, but the natural powers are intact, therefore the understanding is pure and the will good and intact. 9, 235. The sophists attach nothing at all to faith, since they attach righteousness to faith only for the sake of love. 9, 358. A sophist feigns modesty in gestures and words, otherwise he bristles with pomposity, presumption, arrogance, malice, unworthiness, presumption, ignorance etc. 18, 1083. The sophists ascribe to nature what is God's grace; this must not be suffered. Further, they make men sure that they do not sweep out sin. 18, 1173. The sophists still today smear their glosses on the words of Christ: If you believe, they say, you have only begun; if you want to be saved, it must be by works. 13, 2027. Although the Sophists have trampled the gospel underfoot, put it under the bank, despised and condemned it, nevertheless it has remained through him who remembers it forever. 5, 1086. The sophists impose on us as if we taught that God alone made promises and did not also interpret the law and command us what we should and should not do. 1, 947. One should avoid the sophists and, as the Scriptures do, speak plainly, clearly and loudly, especially about high divine things. 15, 1562. The sophists at the Diet of Augsburg rejoice and exult when they have done something evil. 4, 1562.
Sophocles. Sophocles says: "If all people's misfortunes were gathered together and a judge were to distribute them equally, everyone would say: Give me back my misfortune. 3, 1651.
Soranus. Luther asks the Elector, on the basis of the expulsion of Lorenz Soranus, to resist the arbitrary procedure of the Zwickau City Council. 21a, 1636 f.
Sorbonne. Luther believes that the Sorbonne is so called from the sorbis, the apples near the Dead Sea, which outwardly have a very beautiful appearance, but inwardly are ashes. 22, 1525.
Soest. Luther proposes to the council of Soest some men suitable for the position of a superintendent. 21a, 1745 f. Luther reports to the council of Soest that he has been able to get Johann de Brun to accept their job, and recommends him. 21a, 1753 f. Several articles recently falsified by the papists and praised against the Lutherans, together with a letter from Luther to the preachers at Soest. 19, 640 ff.
Spalatin. Luther wishes Spalatin and his bride well. 18, 1987 Luther does not want to disturb the joys of Spalatin's young husband untimely by his letters. 15, 2641. Luther reproaches Spalatin for his timidity; one must finally act for the gospel. 21a, 368. Luther complains against Spalatin about a vehement letter in which he did injustice to Jonas. Thus Jonas and also he would be forced to leave. 21a, 664 f. Luther refuses Spalatin to leave the court, unless his intended marriage requires him to do so. Luther declares that he is not willing to enter into marriage. 21a, 666 f. Luther invites Spalatin to his wedding feast. 21a, 762 f. Luther recommends to the Elector John that Spalatin and the prior Eberhard Brisger be employed as pastors in Altenburg. 21a, 765 f. Luther wishes Spalatin luck on his marriage and returns to the reasons that prevented him from being at the wedding. 21a, 813 f.
On behalf of the University of Wittenberg, Luther tells Spalatin what he should say to the chapter of the Abbey of Altenburg, since they threatened him with the loss of his position as canon because of his marriage. 21a, 815 f. Luther exhorts Spalatin to overcome the weariness of his office. 21a, 1200 Luther consoles Spalatin about the blasphemies he suffered because of his marriage. 21a, 1229 f. Luther wishes Spalatin luck for the blessing he had bestowed through his sermons during the convention at Schweinfurt. 21a, 1747. Luther asks Spalatin to help a pastor, who has lost almost everything through fire, to receive the gift promised to him by the prince and visitators. 21b, 1817. Luther asks Spalatin for a servant of the princes of Anhalt for a piece of land, which belonged to the monastery near Weida. 21b, 1899 f. By order of the Elector, Luther asks Spalatin to come to Wittenberg. 21b, 2134 f. Luther reassures Spalatin about the newly established consistory, by which he fears to be rebuked. 21b, 2553. Luther gives Spalatin his concern about a case of conscience. 21b, 2785 f. The council at Altenburg has complained to Luther about Spalatin; Luther exhorts them to patience until he himself will mediate between them next. 21b, 2805 f. Luther wants to give Spalatin only oral information about what has been written to him and by which people about Spalatin, so that not a word escapes the pen etc. 21b, 2829 f. Luther admonishes Spalatin to forgive his schoolmaster for a one-time misstep. 21b, 2880 f. Luther promises Spalatin to write a preface to the book he sent him; however, Luther wants a change in it. 21b, 2923. Luther reassures Spalatin about the delayed printing of his book; all presses are overflowing with books etc. 21b, 2952. At the request of the Elector, Luther names several pastors to fill Spalatin's position, who had died on January 16, 1545. 21b, 3073 f.
Spangenberg. Luther recommends an official sent there to Johann Spangenberg in Nordhausen. 21b, 2403.
Spain. Since the queen was recently ill in Spain, some people were brought to her and scourged themselves with iron scorpions, so that they might atone for God with their blood. 2, 1625.
Spaniards. The Spaniards look for the money in wells, hack; where the earth is new, there they dig in, newly whitewashed walls they tear down. 22, 1264. Luther says: I would rather have
The Turks are an enemy because the Spaniards are patrons who tyrannize to the utmost. 22, 1609. The Turks and Spaniards are crude and inhuman enemies. 2, 935. The French are lecherous, but the Spaniards are quite unruly and surpass the Italians and French in all wickedness. 22, 1772. Italians and Spaniards are both deceitful, but the Spaniards surpass those in cruelty. 22, 1639.
save. One should diligently save God's blessings and not squander them, but save for future needs. 13, 285 Those who save much and only think about how to increase the number and not decrease it are idolaters. 11, 1634.
Specerei. It would be necessary to reduce specerei, which is also one of the large ships in which the money is carried from Germany. 10, 346 f.
Speculations. Those who make themselves believe that they are delighted by their speculations and elevated to heaven are people who know nothing of the law and the gospel. 2, 955. An old father in the desert warned his monks against secret speculations. 1, 1251.
speculate. Whoever wants to speculate and think about God in a godly and right way should not do so without the Word, but should take hold of the Son of God who became man. 2, 954. I admonish and warn everyone to stop speculating and not to flutter too high, but to stay here with the manger and swaddling clothes in which Christ lies. 22, 133.
Speier. Lecture of the Imperial Governor and the Commissars to the Princes, Princes and Estates at the Diet of Speier in 1526. 16, 191. The Imperial Cities, response to the first part of the lecture of the Imperial Governor at the Diet of Speier in 1526, concerning the Gospel. 16, 194, Review of the Articles of Complaint presented at the Diet of Speier in 1526, the same as those presented at Worms in 1521 and at Nuremberg in 1523. 16, 196 ff, Conclusion of the Diet of Speier 1526. 16, 208. At the Diet of Speier (1528), the greatest thing to do was to eat meat and fish, and such foolish things, instead of taking counsel against the Turks. 20, 2154. 1529 Imperial Diet Proposition at Speier. 16, 250. Concerns of the princes, princes, and others about the great war.
The following is a summary of the opinion of the Imperial Council on the imperial proposition at Speier in 1529. 16, 254. The Diet's adoption of the Diet at Speier in 1529. 16, 258. Luther's and Melanchthon's misgivings about the Diet's adoption of the Diet at Speier in 1529. 16, 283. The protesting imperial estates objected to the appeal at the Diet at Speier in 1529. 16, 286. Letter of warning from Emperor Carl V to the imperial estates that refused to accept the imperial treaty at Speier. 16, 336. From the legation of the protesting estates to Emperor Carl. V. in Spain because of the imperial treaty at Speier. 16, 452 ff. Farewell of the Diet of Speier, Anno 1542. 17, 804 ff. Farewell to the Diet of Speier, Anno 1544. 17, 956 ff.
Speierisch. About the Speier monk larvae. 16, 2321. About the appearance of the Speier monks. 21a, 1607.
Spengler. Lazarus Spengler, like a true Christian, accepted God's word with earnestness in his life, believed heartily, and did much and great in deed. 14, 345. Doctor Lazarus Spengler from Nuremberg is the only one who introduced the gospel in Nuremberg, and so far he alone has managed to keep it there. 22, 1816.
Spenlein. Luther asks Menius to investigate whether the pastor Georg Spenlein at Creuzburg is immoderate in attacking people. 21b, 2865 f. Luther writes to Georg Spenlein in Arnstadt about how a dispute between his diaconus and a certain Simon might be ended. 216, 2997 ff.
Speratus. Speratus preached the word to those in Prague as a cathedral preacher for several years. 10, 1551: Paul Speratus was severely imprisoned for the sake of the Gospel, uninterrogated, until the twelfth week in Olomouc. 10, 2230. Luther ordered Paul Speratus to bring the booklet "How to elect and appoint church servants" into German. 10, 1550. Luther praises the sermon given by Paul Speratus in Vienna, and wishes it to be printed. 21a, 408 f. Luther recommends Speratus to Brismann, who has been appointed there by the Grand Master of Prussia. 21a, 629 f.
Sparrow. The sparrow is a useless bird that does more harm than good, and yet none falls to the earth, says Christ, unless it is the will of the Father in heaven. 13, 566 f. A Christian must certainly conclude, if he does not want to prove Christ false, that God is more interested in one person than in many sparrows. 13, 567.
Spheres. What the mathematicians and others have taught about the spheres. 1, 33 ff. The division of the heavens into spheres is not Mosis nor of the Scriptures, but was thought up by learned people for teaching, which we should recognize as a great good deed. 1, 35. The speech of Pythagoras about the harmony of the spheres meant that their order, kind and quality were very lovely and quite wonderful. 1, 153.
Spiegel. Luther admonishes the court marshal Asmus Spiegel at Gruna to proceed according to equity in the dispute with his pastor. 21b, 2414 f.
Spit. Of Doctor Spieß, who could do everything. 5, 815 f. Doctor Spiess is the greatest doctor, and Master Klügel the greatest master on earth; God plagues us with such people. 5, 819. No one can do anything right to Doctor Spiess and Master Phormio, and the right miracle workers might well master them. 5, 819. What would be good for the Doctor Spieß. 5, 819.
Spiridion. Spiridion asked two women how they led their walk. They answered: We obey our husbands, lead our economy etc. Thereupon he said that this is a good life etc. 9, 1628.
Scoffers. The mockers are those whom David accuses throughout the Psalter as "the false ones" and "the false tongue" because they present the poison of false doctrine under the appearance of sound doctrine. 4, 225.
Speech. Speech, language and voice is a gift of God. 3, 4 Those who study the Scriptures should apply themselves with great diligence to the study of languages.
14, 1002. In ten years, a boy cannot learn a language from grammar or by reading, which a small child learns in two years. 22, 1932. one language serves for unity, several languages arouse resentment and enmity against such a people, whose language one cannot understand. 1, 690. Eber undoubtedly kept the first and right language, but could not teach the others, who did not know his language. 1, 691. Through the separation of languages, the church also became disordered and gave room and cause for innumerable idolatries and superstitions. 1, 691. Luther says: "I do not hold with those who are so completely devoted to only one language and despise all others. etc. 10, 228. It is right to train the youth in many languages; who knows where God will need them in time. 10, 228. St. Augustine is often absent from the Psalter etc., also Hilarius, and all those who, without the languages, have refused to interpret the Scriptures. 10, 472. Because the languages have now come forth, we have the gospel as loud and pure, almost as the apostles had, and even much purer than Jerome and Augustine. 10, 471. If we abandon the languages, we will not only lose the gospel, but also finally neither speak nor write Latin or German properly. 10, 470: Although the gospel has come through the Holy Spirit and comes daily, it has come through the means of languages and must be retained through them. 10, 469: In the papacy, all art and languages have fallen away with time, and instead of the righteous books, the foolish, useless, harmful monastic books have been introduced. 10, 482. The Sophists have said that the Scriptures are dark; but they do not see that all lack is in the languages; otherwise nothing would be more lightly spoken than God's word etc. 10, 473. One cannot learn the Scriptures by interpreting the fathers and reading many books and glosses; for that one should have resorted to the languages. 10, 473. In Christianity, the judgment should be on all kinds of doctrine; for this, it is above all necessary that one knows the languages. 10, 474. Luther says: Without the languages I would have let the pope and the sophists with the whole endchristian regiment be what they are. 10, 475. Knowing the languages, especially the Latin, is useful for all, also for warriors and merchants, so that they can converse with foreign nations without interpreters. 22, 1530. God had previously spread the Greek and Latin languages into all countries through the Romans' regiment, so that his gospel would soon be spread far and wide.
Sting. St. Paul calls the groaning in the heart and conscience because of sins the sting of death. 8, 1347. Where death does not find the sting, the sin, in us, it must leave us satisfied and unchoked, because it has no victory against us where the sting is gone. 8, 1347.
Stadion. The Bishop of Augsburg, Stadion, claims against the Elector of Brandenburg that the Lutherans do not hold against any article of faith. 16, 1368 f.
Stagmann. Luther asks the Elector to transfer the position of the departing D. Stephan Wild to M. Heinrich Stagmann. 21a, 454 f.
State. In the state of innocence, there would have been no robber, death thrower, thief, slanderer, or liar, and therefore no sword, gallows, or wheel would have been necessary. 1, 127. In the state of innocence there was nothing foul or stinking in the body of man, but everything was most beautiful. 1, 135. In the state of innocence, Adam was, as it were, in a middle state, in which he could be deceived by the devil and fall into the misery of sin. 1, 136. In the state of innocence, the conjugal camp would have been an honor and not a disgrace. 1, 143. In the state of innocence, childbearing and childbearing would have been a special honor and not a disgrace or redness of shame. 1, 128. In the state of innocence, childbearing would have taken place without sin, and the children would have been brought up without sorrow and great effort. 1, 128. In the state of innocence, women would have borne and given birth to children without all pain and suffering, and would also have been much more fertile. 1, 162. In the state of innocence, going naked was not only not shameful, but also praiseworthy, honest and lovely. We have now lost this through sin. 1, 170. In the state of innocence man ruled over all birds, animals and fish without weapons and walls, even without any clothing. 1, 80. The divine estates and orders were created by God.
God ordains that in the world there be a constant, orderly, peaceful being, and that justice be preserved. 5, 1076. If God had not established the classes himself, it would be worse among men than among wild animals, since one eats the other. 5, 1076 f. The estates of God go and remain through all kingdoms, as far as the world is, and to the end of the world. 5, 1077. God's work is to have different estates in the world, and that these establish justice, and thus preserve peace. 5, 1077. citizen, farmer, shoemaker, tailor, scribe etc. are all estates appointed by God, which one does not need to leave in order to serve God, and to crawl into monasteries. 5, 1145. Carthusians, monks, nuns, priests are self-chosen ranks, which God is less pleased with than the smallest craft. 5, 1145. It is a great thing that one is either a householder, or a secular ruler, or also a church servant, for God has ordered these three kinds of statuses. 1, 1321. Those who live outside of the three God-ordered ranks live in a self-chosen rank, which God has rejected through the prophets. 1, 1394. A lord, a wife, a pastor, a schoolmaster and the like are God's order, in which we serve God. 1, 1725. Whoever is in a state ordered by God, as servant, maidservant, son, daughter etc., is as beautiful and adorned before God as a bride at the wedding. 5, 1075 f. Before the revelation of the Gospel, no one knew how to judge whether a state was pleasing to God. Therefore, they took their refuge in the works of the monks. 5, 1592. Since the time of the apostles, no scribe nor doctor, no theologian nor jurist has confirmed, instructed and comforted the consciences of the secular classes so wonderfully and clearly as Luther. 19, 1835. There are still the books and sermons in which one taught how the secular classes were dangerous and damned etc. 19, 1836. It is a disgraceful perversion that one disregards the estates that are included in the ten commandments and reaches for other, special, glittering works. 7, 381. If Carthusians, Anabaptists, the devil himself or his mother come here, they will not make better states nor lives than God has made. 7, 634. It is God's will that we lead a quiet and peaceful life in the worldly regime through the distinction of classes, not offending one another, not killing or robbing. 2, 1391. God keeps the difference of the estates in this life, as, the citizens, farmers, princes, noblemen etc. 2, 1787. Those who live in their status according to the ten commandments, the com
Strength. Against the enemy, the devil, there must be a spiritual, eternal strength, which is the Lord Christ, grasped in his word through faith. 9, 816. The Lord Christ must be our strength, who is man enough for the devil, so that whoever clings to him can defy all his power and authority. 9, 816. Whoever lets the Lord Christ be his strength, learns his word with all diligence and deals with it daily and takes it to heart, he is quite strong and firm etc. 9, 816.
strengthen. As soon as you have begun to believe, it is necessary above all things that you strengthen yourself and become firm through the Lord, so that it is the Lord's strength. 9, 815. As one must make himself firm and certain in the Lord through the word against the temptation of unbelief, so we must strengthen ourselves through the same, so that we remain firm in our profession. etc. 9, 817. Each one should strengthen himself in his position or office and make himself firm on God's word, so that it would be right and good everywhere, and we would have a paradise on earth. 9, 818.
Starschedel. Another legal day is set for those of Starschedel in the matter of the engagement of Duke Ernst of Brunswick. 21b, 2624. Luther, Bugenhagen and the deputies of the Consistory set a day for the opening of the judgment in the Starschedel marriage matter. 21b, 3088. Luther, Bugenhagen and the commissioners of the Consistory set a later date for the Starschedel marriage case at the request of the Elector. 21b, 3100.
should. 14, 1077. Christ has servants in his church, he does not have lords and kings. Therefore, it is anti-Christian that the pope arrogates to himself the dignity of a governor. etc. 14, 1077. Christ's kingdom is not of this world, therefore he does not need a governor on earth. 13, 2010. The pope is Christ's governor when Christ is not here, just as the devil also sits and rules in Christ's place. 9, 1103 f. Truly, the pope is a governor of Christ in such a way that he has put himself in his place as a lord; he has cast Christ out and expelled him. 19, 1148. The governor of Christ with all his priesthood cannot suffer the doctrine of faith because he must glorify himself. 4, 1298.
Stewardship. The avarice of the bishops and the monks is nowadays named with the beautiful name governmental power, monarchy, governorship of God on earth. 4, 916.
Staufen. Argula of Staufen. 15, 2626. Argula of Staufen is richer than all the bishops who do not know God, and of whom God does not know either. 16, 819. Luther sends a letter of Argula of Staufen to Spalatin and expresses his joy that she has been converted and has become a daughter of God. 21a, 588. Argula of Staufen has attacked the Academy of Ingolstadt with writings, because it has urged M. Arsacius Seehofer to a harmful recantation. 21a, 592.
Staupitz, D. Staupitz transferred Luther, whose high intellectual gifts and erudition he had perceived, as a theological teacher to the newly founded University of Wittenberg. 14, 462. Since Luther refused to accept the doctorate, Staupitz ordered him to do so and jokingly said: God will now have much to do in his church, where he will use his ministry. 14, 463. Luther sends his explanations on the power of indulgences to Staupitz with the request that he transmit them to Pope Leo X, to whom they are dedicated. 15, 414. At the chapter of Eisleben (1520), Staupitz resigned as vicar, and Wenceslaus Link succeeded him. 15, 2459. Since Staupitz wanted and wished that all offices would be filled with the best people, he was not able to do so. 5, 1463. Staupitz used to say: I have vowed to God more than a thousand times that I want to become more righteous, but I have never carried out what I vowed etc. 9, 688. Doctor Staupitz once said to Luther: I
I have lied to God more than a thousand times that I wanted to become pious, and I never did. 8, 82. D. Staupitz used to say: I no longer want to talk about being pious; I have deceived our Lord God too often; I want to ask God for a blessed hour. 22, 507. D. Staupitz rightly warned that it is very dangerous to rely on our strength, no matter how holy and learned we may be. 9, 158. Staupitz said to Luther: "I like the fact that the doctrine you preach ascribes honor and everything to God alone, but nothing to man. 9, 97. Staupitz once said to Luther: "You want to be a painted sinner, and for that reason you only think of Christ as a painted Savior. 10, 1730 Doctor Staupitz used to say: "When God wants to punish someone, he first makes him blind, so that he does not have to see where his danger and harm begin. 5, 885. Staupitz was persuaded by the bishop of Salzburg, Lang, to leave the Elector Frederick of Saxony and become abbot; after that he died after two years. 22, 1567. Luther wrote to Staupitz that he could not believe that he could accept the abbey in Salzburg without harming the truth. 15, 608. In a letter, Luther presents Staupitz with the danger of denying Christ at his abbey and considers it necessary to give it up. 15, 610. Staupitz fears for Luther and invites him to come to Salzburg to live and die with him. 15, 2412. Staupitz urges Luther that, instead of going to Augsburg, he should leave Wittenberg and come to him secretly in Salzburg. 15, 553. The pope has accused Staupitz to the Cardinal of Salzburg, as one who holds it with Luther. 21a, 330. Staupitz was accused by the Pope before the Archbishop of Salzburg as a follower of Luther, and he had submitted to the judgment of the same. Luther exhorts him to recant this cowardly declaration. 15, 2424 f. Staupitz cannot call as judge without insulting Christ whom he sees as an adversary of Christ raging against the word of grace. 15, 2425. Staupitz has distressed Luther by his submission to the judgment of the pope, and has shown him another than the former Staupitz etc. 15, 2426. Staupitz's letter is completely empty in spirit, and he does not write as he used to; the Lord make him right again! 15, 2579. Staupitz testifies, not long before his end, to his constant love for Luther, and that he still holds fast to righteousness by faith etc. 21a, 606 f. Although D. Staupitz was very learned, he was still a peevish preacher, and the people preferred to hear a bad preacher.
Staupitz, Günther von. Luther writes to Spalatin about the fraudulent behavior of Günther von Staupitz. 21a, 263. Luther complains about the defaulting debtor Günther von Staupitz and the poverty of the monastery caused by him, which will force Luther to leave Wittenberg. 21a, 498. An unpleasant and distressing rumor has come to Luther about Günther Staupitz. 15, 2554.
Staupitz, Magdalena, von. Luther complains to the Elector that the sequestrators want to take the house in Grimma that was given to Magdalena Staupitz. 21a, 1673. The Elector informs Luther that the little house of Magdalena von Staupitz at the
Staupitz, Margaretha von. Margaretha Staupitz asks Luthern for help in obtaining her right. 21b, 3075 f. Luther asks the Elector for Margaretha von Staupitz. 21b, 3076 f.
Steenwyck. Luther sends two evangelical preachers to the Augustinian prior in Sternberg, Joh. Steenwyck, and expresses his joy that the superstition there has been overcome. 21a, 636 f.
stand. "Standing" means, according to the way of speaking of the Scriptures, to be firm. 4, 224.
steal. The correct interpretation of the commandment, Thou shalt not steal, is, Thou shalt feed thyself with thy own labor, that thou mayest have something of thine own, and mayest give to the needy. 12, 923. Those also steal who give the wrong measure, weight, etc., or overprovide their neighbor with small goods. 3, 1119. Stealing is not only taking one's neighbor's things, but also not helping him in all kinds of hardships. 3, 1118. Stealers and fences, offenders and traitors belong under one punishment. 2, 885. The executioner is a fine man, makes many pious children; for many more do not steal out of fear of the gallows than out of love and piety. 3, 1121.
Stehlin. D. Wolfgang Stehlin has turned away from the Reformation. 15, 2495. The miserable blind head, D. Wolf Stehlin, is master at the court of Freiberg. 10, 1931.
Stone. Christ is the stone that God has chosen, which is worth so much that it takes away death, pays for sin and saves from hell, and also gives the kingdom of heaven. 9, 1011. The stones in Israel are the great prophets Elijah, Elisha, Micah and others. 3, 641. Luther says: I croak at the stone, which is actually the disease of the Germans, as it is said that the Zipperlein is very mean in England. 22, 1295. When nature works that the stone should come off the man, one does not feel the weakness, but when the stone is driven off, all limbs and the whole body are dull and tired. 2, 885.
Stein, Wolfgang. Luther recommends Wolfgang Stein to Joh. Lang as his successor after the death of the preacher Georg Forchheim in Erfurt. 21a, 440 f. Luther asks Joh. Riedesel to intercede with Duke Johann of Saxony for the election of Wolfgang Stein as preacher in Erfurt. 21a, 442 f. Luther dislikes the marriage of the court preacher Wolfgang Stein to an old and rich Vettel; he should rather have sought offspring. 15, 2634.
Stengel. Luther asks the council of Baireuth to give the money bequeathed to him to Lorenz Stengel for his studies. 21b, 3140 f.
Stephen, St. Stephen has been a guardian or bailiff and guardian of the Christians in temporal goods, to distribute to those who needed him. 12, 187. St. Stephen was chosen with other six, and appointed to distribute the goods. Hence the word diaconus, a servant. 12, 187: Of St. Stephen's office no more remains, for what still shows a little are the nuns' prebendaries, hospital masters and guardians of the poor. 12, 187. St. Stephen was a layman, not a priest; the papists thought he was a Levite and made an epistoler or evangelist out of him, so that nothing would ever remain unconverted. 12, 187 St. Stephen, with his example, gives power to anyone to preach in whatever place he wants to hear, be it in the house or in the marketplace etc. 12, 188. St. Lucas says of St. Stephen: "He has fallen asleep", that is, passed away with a gentle death, which he did not feel. 12, 190. St. Augustine thinks that St. Stephen saved St. Paul through his prayer, and is not unreasonable to believe. 12, 189. St. Stephen converted St. Paul, St. Lawrence converted Hippolytus, in short, the Church converted the whole world through courage and prayer. 4, 713. Stephen praises the murder that Moses committed on the Egyptian. 3, 720.
Stephanus, a certain one. Luther recommends a certain Stephanus to Agricola. 21a, 937.
Star. God causes a new, unusual star to appear in the sky for the Gentiles. 13, 1085. Some teachers hold that the star of the wise men was not a star, but an angel; but the Gentiles only saw a star, not an angel. 13, 1088, Because the star of the wise men goes with them from Jerusalem to Bethlehem, it went from midnight to noon, thus of a different kind than the stars in the sky. 11, 331, The star of the wise men went from midnight to noon, while the other stars go from morning to evening. 11, 2105. The star that appeared to the wise men from the east meant that the revelation of the gospel was already there. 22, 1547. Through the star the Lord did not only want to reveal Himself to the Jews, but also to the wise men from the east, the Gentiles. 13, 122. It is similar to the truth that the bodies of the stars are round like the sun, and like spheres they are attached to the firmament. 1, 50. Since the smallest star, which is called
If the stars are greater than the whole earth, there is no reason for us to doubt the dwellings in heaven. 22, 1852. Believing in the stars is idolatry against the first commandment. Ezekiel is against it. 22, 1553. The stars are not set to govern my birth or yours, but to shine and be signs etc. 11, 2106. The natural art of the stars, that they should create something over man, is vain illusion. 11, 306. God is to be feared in all things, but not the stars. 3, 1148. Luther's father was displeased and hurt that he became a monk; nevertheless, he fell into the pope's hair and he fell into his again. Who saw this in the stars? 22, 1549.
Sternberg. Letter from Luther to Knight Hans von Sternberg. 5, 1132. Hans von Sternberg, knight, has made a pilgrimage to Jerusalem. 5, 1135. Luther asks Hans von Sternberg to let him take care of the affairs of the priest in Hildburghausen. 21a, 1576.
Stargazers. The stargazers say that every man is born under his own star, and becomes such a man as the influence of that star is. 11, 2105.
Stibarius. Luther (?) [Melanchthon?] recommends Sebastian Stibarius to the Ansbach chancellor Sebastian Heller. 21b, 2241. Luther again recommends Chancellor Heller to Stibarius and praises the Ansbach students in Wittenberg. 21b, 2295 f.
Stab in the heel. The stab in the heel did not harm Christ, but he triumphs and retains the victory against the devil. 3, 655.
Stiefel. Luther's letter to Michael Stiefel, in which he informs him of his intention to write against the Sacramentarians. 17, 1544. Michael Stiefel believed that Judgment Day was to come on October 19, 1533. 13, 2435. Michael Stiefel is in the
He fell under the delusion that he is the seventh angel who precedes the last day with his divine revelation etc. 22, 1334. Throughout his life, no adversary gave Luther such evil words as M. Stiefel. 22, 1089. Luther gives an example of how evil words Michael Stiefel had given him when he had rejected his fictitious calculation etc. 22, 1942. Michael Stiefel is desired as a preacher by Albrecht, Count of Mansfeld. 21a, 485 f. Luther sends Michael Stiefel as a preacher to Christoph Jörger of Tolleth. 21a, 754. Luther informs Christoph Jörger of Tolleth that Michael Stiefel is now in Wittenberg, and encourages him to hold fast to the Gospel. 21a, 1078 f. Luther writes to Mrs. Dorothea Jörger: it is not necessary to send money for 24 Stiefel, although he himself has asked for it; Luther will take care of him. 21a, 1115 f. Luther asks the Elector to give the vacant parish position in Lochau to the 24th Michael Stiesel. 21a, 1198. Luther wishes Michael Stiefel luck for his new position in Lochau. 21a, 1220. Luther reports to Agricola that he is about to leave for Lochau to marry Michael Stiefel and to introduce him into his office. 21a, 1228. Luther expresses his joy to Mich. Stiefel his joy about his marital happiness. 21a, 1247. Luther announces to Mich. Stiefel his and his family's visit at cherry time. 21a, 1672. Luther indicates to Michael Stiefel that he cannot agree with him in the calculation of the near arrival of the last day. 21b, 1825 f. Michael Stiefel prophesies the youngest day in this year, approximately at All Saints' Day; previously he predicted Michaelmas Day. 21b, 1841. Michael Stiefel is held "knitted" to the hand of the prince, but not as a prisoner in jail. He will be deposed from the parish and punished elsewhere. 21b, 1862. Peter Weller as an eyewitness reports to Brismann the announcement of the Last Day by Mich. Stiefel in Lochau. 21b, 1864 ff. Luther gave the 2l. Michael Stiefel ten guilders from the stipend of Mrs. Jörger, because he must now be without a parish. 21b, 1903 Luther informs Mrs. Jörger that her scholarship is producing good fruit, and that Michael Stiefel has a parish again and is better off than before. 21b, 1961.
silence. If people do not want to believe, then you should keep quiet, because you are not guilty of forcing them to believe that the Scriptures are God's book or word. 9, 1238.
Silent Mass. The Angular Apostles call the Lord's Supper a silent mass, because they teach to speak the words secretly and to hide them from the people, against the institution of Christ. 16, 1006. The papists omit the best, most precious words in the silent mass, that they only remain silent about the sacrifice that Christ made. 19, 1206. They have added a word to the silent mass, enim, and say that it means "truly," and have decided that he who omits it commits a mortal sin. 19, 1206. The noble words that Christ himself spoke, they also added in the silent mass, but omit what Christ adds: "who is given for you. 19, 1206 In the silent mass, the priest asks God to look upon the sacrifice and the gifts, which are nothing but bread and wine, unblessed. 19, 1202. Under the confirmation, the priest again offers bread and wine in the silent mass, so that they may be redeemed from eternal damnation and be counted among the elect. 19, 1205. This is a part of the abomination of the silent mass, that they offer the bread and wine to God for a pure sacrifice, and yet ask for it, that it may please God and bless it. 19, 1203. The priest in the silent mass, since he acts and should act from the one mediator Christ, leads us from Christ to the saints. 19, 1205. Christ
has given his body and blood in remembrance of him; so the fool makes it a remembrance and communion of the various saints in the silent mass. 19, 1205. Those who stand around in the silent mass should also sacrifice, so that their souls may be redeemed, even though they have faith. 19, 1204. Luther's writing "On the Abomination of the Breastfeeding Mass, so called the Canon". 19, 1198 ff.
Stoics. The Stoics got their name from the Stoa, that is, a vault or portico under which they taught. 22, 1830. The Stoics have portrayed the wise man in an exceedingly foolish way as a man without feeling, and are themselves the most difficult people of all. 5, 1512.
Stolberg. Two Counts of Stolberg came to Wittenberg to study. 15, 2499.
Stolpen. Luther's answer to the note, so under the official's seal at Stolpen has gone out. 19, 462 ff.
Stolz, Balth. Luther answers Balthasar Stolz to the question whether he should give up the mass or the interest donated for it. 21a, 419.
strut. Whoever struts for the sake of some highness or privilege, be it the pope or otherwise the most powerful monarch, has already died before God. 2, 1371.
Stork. Claus Stork, the prince of the prophets, has been in Wittenberg, another in a long skirt and D. Gerhard Westerburg of Cologne. He disagrees with Marcus Stübner and Thomas Münzer. 15, 2576. Storch said of himself that he was sent to wield the sword and that he received this calling from the angel Gabriel. 9, 1603. The Anabaptist Nicolaus Storck and Thomas Münzer said: How can water cleanse the soul? The spirit must do it. 13, 2437. Claus Stork rules in Carlstadt and his followers at Orlamünde, Allstädt etc.; after being expelled from Zwickau, he has knocked out his hiding place there. 21a, 600.
Strabo. Strabo's writings and histories are very good, because he lived at the time of Emperor Augustus and saw all the deeds and history in the camp and wars. 22, 1564.
Strasbourg. In Strasbourg, wicked people have put many good men to death. 4, 1392. Luther gives advice to the war councils of the city of Strasbourg about the use of the church goods. 21b, 2282. Luther expresses his joy that the gospel comes to rule in Strasbourg, and reports that the more the gospel is forbidden, the more it runs in our country. 21a, 619.
Strasbourg. The Strasburgers sent Gregor Casel to Luther that he should not write against Zwingli and Oecolampad. Luther's answer to this, and instruction for Casel. 17, 1832 ff. Luther's letter to Spalatin, in which he also gives news about the Strassburgers. 17, 1538 f. Luther gives Spalatin news about a fierce appeal of the married priests of Strasbourg against their bishop. 21a, 604. Luther is annoyed that the rumor is spreading as if there is a great discord between him and the Strasburgers. He rejoices over the progress of the Gospel in Strasbourg. 21a, 622 f. The Strasburgers receive the writings against Carlstadt with bitterness; not that they publicly say that he has done right, but that in Carlstadt their opinion is condemned. 21a, 735.
Street, Christoph. Luther asks the margravial chancellor Christoph Straße for two pastor's wives who had formerly been nuns in the Himmelskron monastery. 21b, 3030 f.
Stratius. Johann Stratrus from Flanders, a very learned man, is recommended by Melanchthon to Veit Dietrich. 17, 403. 405.
Strauch. Luther asks Lazarus Spengler for a scholarship for the Nuremberg student Lorenz Strauch. 21a, 1616.
stumble. God sometimes causes His saints to stumble and suffer so that their faith is strengthened and increased and they recognize their weakness. 11, 1419 f. Even if we stumble and sin, we soon get up again, knowing at all times that we must be pleasing for the sake of Christ. 19, 1536.
Strauss, Jakob. Jakob Strauß in Weimar raises the question of whether one should judge according to imperial law or according to the laws of Moses. 15, 2097. Strauß cries out that he who gives the re-purchasable interest sins as well as he who takes it. 10, 353. D. Jakob Strauß's writing against Zwingli's error concerning the true presence of the body and blood of Christ in the sacrament. 20, 1472 ff.
Strife. Horse, man, weapons and everything that belongs to the battle, one should have, so that one does not tempt God, but if one has it, one should not defy it. 20, 2140. A Christian life is nothing else than a battle and an army camp, and therefore also our Lord God is called a Lord over the armies. 9, 1033. The life of the believers should be a war and strife, in which they constantly have to contend with sin. 12, 1069. As long as there is still strife against sin in the heart, it is not yet lost, but when we begin to become insensitive, it is over. 9, 1581. One must give the body only what is necessary, and nothing superfluous, and always be at war and armed, but with faith and words. 9, 1503 f. The greatest and most difficult strife is that one should fight with Scripture against Scripture, cut off one's sword and slay him with his own sword. 11, 1413. Without ceasing, war and strife take place with the godless people, who not only do not hear the praise of God's grace, but also persecute it. 4, 549.
Ströbel. Luther recommends Christoph Stroebel to an unnamed person. 21a, 1770 f. Luther asks Spalatin to find a position elsewhere for Christoph Ströbel, who did not like the air at his place of residence. 21b, 1956 f. Luther recommends Christoph Ströbel to Hieronymus Weller, who is
Streams. Streams of living water are the Holy Spirit, so that those who have the gospel and have received the Holy Spirit can comfort, teach, instruct, warn etc. 8, 89.
Stromer. Stromer. 15, 2495.
Stübner. Marcus Thomä from Elsterberg, called Stübner, is punished and remembered by Luther together with the Zwickau prophets. 15, 2609.
Student. A student who does not want to lose his effort should read and reread some good writer in such a way that he becomes flesh and blood. 22, 1558. The students should know that it is in truth a shameful deed to give examples in schools that are unworthy of well-meaning people. 21b, 3140. How the students in Wittenberg mocked the pope with the cardinals, bishops and his servants for a carnival joke. 21a, 333 f. The students in Wittenberg do not particularly enjoy walking in the streets and shouting at night, as it used to be atrocious. 21b, 2065.
Student revolt. Luther complains that the rector of the university has taken the wrong measures against the student revolt, and advises that it be controlled with severity. 21a, 278. Luther preached against the student uprising, and did so impartially, but made many enemies in the process. 21a, 279 f. Luther complains about the accusations that were made against him because of his preaching against the student revolt, even before Spalatin. 21a, 281.
Student caps. On the colleges the student caps were worn, with which they covered the whole head and armpits. 2, 1188.
Studies. Our princes promote good studies and the teaching of religion at very great expense and are unjustly accused of having stolen spiritual goods. 14, 1001.
Study plan. Luther and the professors of the university indicate to the Elector how the curriculum would like to be improved and ask for a salary increase for Melanchthon. 21a, 152 f.
study. Where the devil would like to keep vain laymen, so that no one would study, he knows how soon both priest and books would perish. 10, 902. Citizens and peasants now say: What should I let my son study? He will become a beggar, he must become a priest. I would rather let him learn a trade or become a merchant. 17, 1112. The common man does not think that he can serve God and the
If he has a clever son, he owes it to the world to send him to school and let him study. etc. 20, 2135. Parents cannot give their children a better or more certain treasure than that they let them study and learn good arts. 22, 1530. No one now gives his children to study good sciences, much less the Holy Scriptures, but only to profitable arts. 9, 746. Those who study the holy scriptures must have the articles of faith well fortified with sayings of the holy scriptures. 5, 455. The best study of the Scriptures is that we know how the histories go. 3, 694. This is the highest study, that one grasps in the Scriptures the faith, the love and the word of God, which the patriarchs had and were preserved by it. 3, 696.
Students. Luther asks for a decision about the appointment of a professor for Hebrew and reports the increase of students in Wittenberg. 21a, 171. Luther says: "The best thing that has come out of my father's estate is that he educated me, for there is no greater good in housekeeping than to feed students. 22, 1334.
Study. This is a permissible theft, when a canonicus or his like goes away and consumes his income in a useful study. 22, 1956.
Step year. Every seventh year is a gradual year, for every seven years we are changed somewhat into a different form, become differently minded, get a different understanding etc. 1, 1604. 1, 1604. Every seventh year is always a gradual year, that is, one that brings a change. The seventh year always changes people. 22, 1553.
Stumpf. Johann Stumpf, pastor of Schönbach, writes to Adolph, bishop of Merseburg, that it is not heresy to celebrate the Lord's Supper under
Stur. Luther recommends M. Georg Stur to King Christian of Denmark. 21b, 3159.
Sturm, Hans. Duke John Frederick orders Luther and comrades to interrogate the Anabaptist Hans Sturm, who was imprisoned at Zwickau, and to try to turn him away from his error. 21a, 1279 f. Luther writes to Hausmann that either Hans Sturm's head is not right, or that he is being driven by Satan, so there is little hope of setting him right with words. 21a, 1285.
Sturm, J. Jonas writes to Luther: J. Sturm, our herald and guide to the Diet of Worms, holds and speaks of you here with us in the most honorable way. 21a, 1540.
Sukhoth. Suchoth, Pnuel and Mahanaim are cities on the other side of the Jordan in the tribe of Gad. 2, 846.
Summaries. Summaries on the Psalms. 4, 124-199. Menius testifies to Luther his joy at the completion of his Summaries on the Psalter. 21b, 1799.
Sin. Through sin we are now like a dead corpse of the first man, retaining also hardly a shadow of the first kingdom and dominion. 1, 89. Through sin man has lost all his glory, pleasure and joy. 1, 100. This is the characteristic of sin, that it cannot be felt for a while, but when it is revealed afterwards by the law, it is very oppressive. 1, 200. Sin turns the most honest and useful members into the most shameful members. 1, 206. Sin is everywhere one thing; it does not want to be sin and not to be punished for sin, but wants to be righteousness. Since it cannot obtain this, it blames God. 1, 218. The last degree of sin is to blaspheme God, and to impute to him that sin comes from him. 1, 219. There is nothing more terrible than being in sins and yet not being able to have forgiveness of sins or comfort and promise of grace. 1, 220. Heaven-crying sins are not
It is not only four or five sins, as some say, but in general all sins in which there is impenitence and wickedness. 1, 1197. Sin remains evil in itself, but in the saints it becomes a cause for good. 1, 1328. Because we are all in sin, we are also in the curse and punishment until the seed comes that takes away both. 3, 67. We can only be helped from sins through God's word. 3, 79. Sin is always at issue, that it is felt, but it is subdued by the presence of Christ, and it reigns stronger than the devil and sin. 3, 93. Through sin, God's image has perished, and in its place the image of the devil has been erected. 3, 130. We cannot be freed from sins by being driven and beaten by the law, but only by the comforting gospel. 3, 257. No sin can condemn, if only one does not lose faith. 3, 550. Through sin comes upon all men God's wrath and death. 3, 655. Overcoming and abolishing sin, death and the devil is not the work of man or angels, but of the one, eternal, divine majesty. 3, 666 f. One must not commit sin for the sake of anything, not even for the sake of the eternal. 3, 1200. God wants us to remember past sins, but in such a way that the conscience is not tortured, but knows that it has forgiveness of sins and eternal life. 2, 2081. Differences of the sins, which were made in the Pabstthum with enumeration of the sins in the confession. 3, 1344. The consciousness of sin by its nature makes fearful people. 3, 1604 If one wanted to tear away that which gives cause to sin, one would not have to let any creature remain. 3, 1674. We should not be so much concerned about punishment as about sin. 4, 349. No presumption is more dangerous than to make a distinction between venial and mortal sins. 4, 365. By a strange change, our sins are no longer our sins but Christ's, and Christ's righteousness is not Christ's but our righteousness. 4, 1241. Who are those for whom God covers sin and will forgive their sins out of grace. 4, 1670. Blessed is he to whom God does not impute sin; that is, those who constantly impute sin and infirmity to themselves. 4, 1670. Blessed is he who does not impute sin to himself, who pleases himself, who thinks himself pious etc. 4, 1670. We must pray against the other sins that creep up on us most cunningly, that God will not impute them to us, for we will never be completely pure. 4, 1517. By nature there are no daily sins.
sin is no longer terrible, for it is now bound and imprisoned. 9, 778. Since sin is such a horrible tyrant, which is superior to the whole world with its power, the teaching of the pope and all works saints must be a lie. 9, 778. If one cannot get rid of sin in any other way, if Christ gives himself for it, then it is all in vain what all papists and religious boast of their spiritual state etc. 9, 778. It is easy to put it into the heart that Christ is given for St. Peter's, Paul's and other saints' sins, but exceedingly difficult that you say without any doubt that he is given for your sins. 9, 779. Man would like sin not to be so great and terrible as the Scriptures make it, but a small harm that could easily be counseled without Christ's help. 9, 780. Christ is given into death, not for our righteousness or holiness, but for our sins, which are right, great, gross, many and insurmountable sins. 9, 781. Let no one dream, as the hypocrites do, that our sins are so small and insignificant that we can blot them out with our own works. 9, 781. Let no man despair, though his sins be great and abominable, but firmly believe that Christ gave Himself for sins which are great and mighty, and which cannot be overcome. 9, 781. No man, indeed no angel, can overcome a single sin, even the very smallest. 9, 781. Christ has borne and atoned for our sin, that is, not only for some sins, but for all of ours, that is, for the whole world. 9, 786. It has not helped that so many orders have been made, so many great and difficult works invented, to destroy sin and to escape the power of the devil. 9, 790. To eradicate sin and to save from the devil's tyranny and kingdom is not the work of some creatures, human or angelic, but only of the high divine majesty. 9, 792. If we have faith and love, this shall be our deed from now on, that we sweep out sin completely until we die. 9, 1083. No one shall cover your sin before God but faith; but my neighbor's sin covers my love. 9, 1088. The outward, gross sins against the other table are small compared to that which teaches how to become godly by our own works and merits. 9, 1185. The pagans have committed much greater sin in worshipping the sun and moon and their idols than in other sins. 9, 1155 f. Because blood and flesh remain, sin also remains; therefore it must always be disputed. 9, 1194.
no saint will be able to boast, be he apostle, prophet or patriarch, that he has not committed sin. 9, 1211. If we remain in the light, we know what sin is; if we know, we have the blood of Christ, with which we are washed. 9, 1408. If I feel sin, why should I despair? why should I not believe that it is forgiven? because Christ's blood washes away sins. 9, 1408. The true knowledge of Christ makes man feel and sense that he has sin, and causes us to groan over it. 9, 1409. Paul attributes indwelling sin to the justified, because even though we have become a new creature, the remnants of sin always remain in us. 9, 1409. To do sin is as much as to follow the stimulus and desire to sin. 9, 1454. Sin, which is still defended after it has been sufficiently revealed and recognized, is a sin unto death, because it is contrary to divine grace, the means to blessedness etc. 9, 1519. The sin against the Holy Spirit is the hardening in wickedness, the denial of the recognized truth and the impenitence to the end. 9, 1519. By the "sin unto death" is to be understood the heresy, which the heretics introduce instead of the truth. If they do not repent after they are admonished, it is a sin unto death. 9, 1519. One should not pray for a sin unto death, because it is such a sin that God is angry with for eternity. 9, 1648. A sin unto death is a sin over which God is so angry that He will not cease to be angry, and therefore He will punish it eternally. 9, 1648. The sins and weaknesses of the saints are not sins unto death. They do sin, but they also have forgiveness of their sins. 9, 1650. Nothing but Christ's blood can cleanse from all sins. 9, 1883. Outside of Christ there is only the servitude of sin, but in Christ one reigns over it. 9, 1878. The sin against the Holy Spirit is not a gross worldly sin, but a holy, spiritual sin, which does not want to be called sin, but deliciously good works. 10, 1201. The sin against the Holy Spirit is such a sin that does not want to be recognized, nor can it be recognized. 10, 1201. The sin against the Holy Spirit is of such a kind that it knowingly resists the bright truth. 10, 1205. The sin against the Holy Spirit does not want to suffer the revealed truth; there is no counsel, nor help, nor excuse, and the wrath has finally begun. 10, 1206. The sin against the Holy Spirit is that everyone sees the truth of grace and the forgiveness offered, and
Sinners. God must quarrel with us for and for, that he may bring us to confess that we are sinners, and let him be just. 1, 221. While the sinner is in the work, he does not see God, does not speak of him, does not feel him, and thinks that God neither sees nor notices what he is doing. 1, 699. God wants sinners to be saints. 3, 531. "Sinner" is the external man of the wicked, for you do not see the counsel and the wicked hidden in the heart. 4, 224. God wants you to become before yourself and before men what you are in truth, that is, a sinner, a wicked man, unwise etc. 4, 513. God does not make fictitious but truthful sinners blessed. 4, 1013 f. How sinners should comfort themselves who feel their sins and the wrath of God and fear the face of God. 5, 490 f. To say that one is a sinner and yet not despair is entirely a divine virtue. 5, 504. By divine revelation alone it stands that we recognize that we are sinners and that God is just. 5, 525. We are not sinners for the sake of committing this sin and that sin, but sins are committed by us because we are sinners beforehand. 5, 534. David teaches the heavenly wisdom that God does not want to reject the right sinners, but to love them, again that those who do not want to be sinners are liars whom God hates. 5, 545. Why should
5, 545. To recognize or confess that we are sinners is a theological truth and a hidden one, which only the spirit hears and sees. 5, 545. The wisdom of the flesh, even in the saints, contends against the Spirit and the Word and feels that God not only does not hear sinners, but even hates them. 5, 547. Christ became a sinner, yes, sin itself, and thus took away the sin of the world through his sin. 5, 1345. According to the law of Moses, Christ is counted as a wicked man, and is considered the worst of sinners, hanging between two murderers as an arch-robber. 5, 1345. Christ is not a sinner because of his person, but pure, holy, righteous, yes, righteousness itself etc., but he is the Lamb of God etc. 5, 1346. Even great sinners who recognize their error and do not cover their ungodliness with hypocrisy, but ask for mercy, obtain it and the Lord accepts them. 6, 1709. This is a comfort, that Christ is not ashamed to have sinners among His ancestors, and yet has no pleasure in persistent sinners. 7, 9. Nowadays, the Jews, Pabst, Turks, fornicators and miserly people cry out that they are not sinners; hell is opened and heaven is closed. 7, 2004 f. Even if sinners are evil-doers and knaves and only feel sin, it should still be forgiven; only be heartily sorry and ask God for forgiveness. 8, 134. When you look at the flesh, you must confess that those are still sinners who are righteous in spirit through faith. 8, 1446. As often as we see sinners, it is necessary that we first weep for ourselves in them, because we have either already fallen into similar sins or can still fall. 8, 1637. If you are a sinner, do not make of Christ a severe judge who is angry with sinners and wants to condemn them, but who wants to save them from sin and death etc. 9, 786. Even if my conscience reproves me that I am a sinner, I must still remain on this side, that Christ's holiness is greater than my sin. 11, 2292. As we became sinners through no fault of our own, so Christ, the true Adam, saved us from our sins through no fault of our own. 12, 1556. We can put no higher dishonor on God than if we would think of him because we are sinners that he is therefore hostile to us and would let us perish in sins. 13, 232. Sinners who sin ignorantly and are sorry for it should have a merciful God for the sake of the Lord Christ.
sin. We are to let those go who sin not out of error but with will, after they have been admonished once and again. 4, 1756. These are not human sins, namely, sinning and justifying sin; then the devil strikes, and human sin becomes devilish sin. 7, 1993. This is the devil, that one sins and does not yet want to confess it, but still defends it. 7, 1993. If a brother has not obviously sinned out of hardened wickedness, it is incumbent upon us to attribute this not to wickedness but to imprudence etc. 8, 1633. As long as a man knowingly retains the will to sin, he is without repentance and faith, and is not pleasing to God. 10, 1706. It is called sinning against the Holy Spirit if one persists in the knowing sin, does not confess it, does not let go of it, nor ask for forgiveness. 13, 463. It is not a miracle that we sin, but to defend sin, to persist in it unrepentantly and stubbornly, that cannot be tolerated by God, everything must rather fail. 13, 2293. The grace and the gift preserve man so that he cannot sin, that is, consent to sin and be lost. 18, 1186. Theologically, according to the holy Scriptures, everything is called and is willingly sinned against, for we are all sinners by nature. 22, 360.
Susanna. The text of Susanna, the Bei, Habakkuk and Dragon also looks like beautiful spiritual poems, like Judith and Tobias, because the names are also for them. 14, 84 f. Susanna is called a rose, that is, a beautiful, pious land and people, or poor bunch among the thorns. 14, 85.
Sweet dough. The sweet dough of purity and truth, that is, righteous new life and being. 12, 479.
Sutel. Luther writes to Johann Sutel, pastor in Göttingen, about the preachers going there. 21a, 1613.
Symbola. Luther lets the three Symbola or confessions of the faith of Christ go out, so that he can testify that he holds it with the right Christian church. 10, 993 f. The Symbolum St. Athanasii is longer than that of the apostles,
Synagogue. The synagogue set itself against the apostles with all its power, but the apostles were preserved, the synagogue perished. 14, 1101. Through the ministry of the gospel, by which the believers were saved, the synagogue was destroyed from the ground up, as were all the other enemies of the gospel. 14, 1101. The Romans had their worldly causes why they besieged and conquered Jerusalem, but the real cause of their misfortune was that the synagogue opposed the apostles and the gospel. 14, 1103. The synagogue had the law, the circumcision, the sacrifices, the temple, the prophets, the fathers, therefore it opposed the gospel with such power. 14, 1155. The synagogue or school of the Jews is not to be protected and shielded, in which they lie, blaspheme, curse, spit on and defile Christ and us. 20, 1990. Both the synagogue and the Roman Empire have perished.
Syncope. Example of the figure of speech syncope. 2, 678.
Synecdoche. Example of the figure synecdoche. 2, 1065 f.; 9, 42. 142. The synecdoche is almost a common way of speaking in all languages, especially in the Scriptures. 12, 103. 12, 103. There is almost no more common speech in Scripture, for it is called synecdoche, according to which the whole is taken for a part, or again often the part for the whole. 12, 994. Such a way of speaking of different beings as of one is called synecdoche by the grammarians, and is almost, mean etc. 20, 1034.
Syngramma. The so-called Syngramma Suevicum or Scripture against Oecolampadius of the preachers assembled at Schwäbisch-Hall with D. Mart. Luther's preface. 20, 520 ff. Luthern likes the Syngramma Suevicum except for
orderly. 15, 2642. The book of the very learned men of Swabia against Oecolampad and Zwingli, the Syngramma Suevicum, is published.