Chapter XL: At the Grave (5)

265. Lecture on the Song of Songs (publ. 1538). “Opp. lat. exeg.,” 21, pp. 273-368.

266. “Vermanũg an die geistlichen versamlet auff dem Reichstag zu Augsburg.” Weim. ed., 30, 2, pp. 237(268)-356; Erl. ed., 24, pp. 330-379; 24², pp. 358-407.

267. (1530-1532). Translation of Jeremias, Ezechiel and the Lesser Prophets.

268. “Das xxxviii. und xxxix. Capitel Hesechiel vom Gog.” Weim. ed., 30, 2, pp. 220(223)-236; Erl. ed., 41, pp. 220-231.

269. Twenty-one Sermons (publ. 1702). Weim. ed., 32, pp. 1-298; Erl. ed., 17², pp. 323-472.

270. “Auff das Schreien etlicher Papisten uber die siebentzehen Artickel.” Weim. ed., 30, 3, pp. 183(186)-197; Erl. ed., 24, pp. 321-329; 24², pp. 337-344.

271. “Das schöne Confitemini” (Ps. cxviii.). Erl. ed., 41, pp. 2-19.

272. Short exposition of the first 25 Psalms (publ. 1548, and, in full, 1559). Erl. ed., 38, pp. 1-275; “Opp. lat. exeg.,” 17.

273. (1530?). German version of Æsop’s Fables. Erl. ed., 64, pp. 350-361.

274. “Etliche tröstliche Vermanungen … Mit diesen Sprüchen hat sich der heilige Man … getröstet.” Weim. ed., 30, 2, pp. 697(700)-710; Erl. ed., 23, pp. 155-162.

275. Reflections of the Holy Fathers, on how a Christian must bear his cross with patience. Erl. ed., 64, pp. 298-300.

276. Glosses on the Decalogue. Weim. ed., 30, 2, p. 357(358).

277. “Widderruff vom Fegefeur.” Weim. ed., 30, 2, pp. 360(367)-390; Erl. ed., 31, pp. 185-215.

278. “Ettlich Artickelstück so M.L. erhalten wil, wider die gantze Satans Schüle uñ alle Pforten der Hellen.” Weim. ed., 30, 2, pp. 413(420)-427; “Opp. lat. var.,” 4, pp. 373-377; Erl. ed., 31, pp. 122-125.

279. “Predigt das man Kinder zur Schulen halten solle.” Weim. ed., 30, 2, pp. 508(517)-588; Erl. ed., 20, pp. 1-45; 17², pp. 376-422.

280. “Brieff an den Cardinal Ertzbisschoff zu Mentz.” Weim. ed., 30, 2, pp. 391(397)-412; Erl. ed., 54, pp. 159-168.

281. “Der lxxxii. Psalm ausgelegt.” Erl. ed., 39, pp. 225-264.

282. “Von den Schlüsseln.” Weim. ed., 30, 2, pp. 428(435)-507; 30, 3, pp. 584-588; Erl. ed., 31, pp. 126-184.

283. “Der hundert und siebenzehende Psalm ausgelegt.” Erl. ed., 40, pp. 281-328.

284. “Vermanung zum Sacrament des Leibs und Bluts unsers Herrn.” Weim. ed., 30, 2, pp. 589(595)-626; Erl. ed., 23, pp. 163-207.

285. “Sendbrieff D.M.L. von Dolmetzscheñ.” Weim. ed., 30, 2, pp. 627(632)-646; Erl. ed., 65, pp. 103-123.

286. “Der hundert und eilffte Psalm ausgelegt.” Erl. ed., 40, pp. 193-240.

287. Week-day sermons on Mt. v.-vii. (publ. 1532). Weim. ed., 32, pp. 299-555; Erl. ed., 43, pp. 2-368.

288. Sermons on John vi. 26-viii. 38 (publ. 1564). Weim. ed., 33; Erl. ed., 47, pp. 227-394; 48, pp. 1-410.

“Von Ehesachen,” cp. No, 255. “Heer-Predigt widder den Türcken,” cp. No. 258. Sermons on John xvii., cp. No. 240. Letters, Enders, 7, p. 213—8, p. 334; Erl. ed., 54, pp. 122-209; 56, pp. 181-183, xxvii.-xxix.

=1531.= Ferdinand becomes the German King (Jan. 5). League of Schmalkalden (Feb. 27). Bavaria takes the field against Ferdinand (24 Oct.). Archbishop Albert stays at Halle (till 1540). Melanchthon prepares for the press his “Confessio Aug.” and its “Apologia.” Luther suggests to Henry VIII that bigamy would be preferable to divorce (Sept. 3). England (1531-1545) is carried into schism by Henry VIII. Zwinglian iconoclastic riots in Swabia. Zwingli slain in Battle (Oct. 11) is succeeded by Bullinger. Luther’s revision of his translation of the Psalms; his memoranda on the means of stamping out the Anabaptist movement (end of Oct.).

289. New edition of the Psalms, cp. Nos. 165, 235.

290. “Auff das vermeint Keiserlich Edict ausgangen jm 1531 Jare.” Weim. ed., 30, 3, pp. 321(331)-388, 583; Erl. ed., 25, pp. 51-88; 25², pp. 50-88.

291. “Warnunge an seine lieben Deudschen.” Weim. ed., 30, 3, pp. 252(276)-320, 392-399; Erl. ed., 25, pp. 2-50; 25², pp. 3-49; 65, p. 259 f.

292. “Widder den Meuchler zu Dresen gedrückt.” Weim. ed., 30, 3, pp. 413(446)-471; Erl. ed., 25, pp. 89-109; 25², pp. 109-128.

293. “Commentarius (maior) in Epistolam ad Galatas” (publ. 1535). Weim. ed., 40, 1 (cap. i.-iv.); Irmischer, 1; 2; 3, pp. 1-120.

294. “Exemplum theologiæ et doctrinæ papisticæ.” Weim. ed., 30, 3, pp. 494(496)-509; “Opp. lat. var.,” 7, pp. 21-43.

295. Psalm cxlvii. (publ. 1532). Erl. ed., pp. 152-181.

296. “Enarratio psalmi xlii.” “Opp. lat. exeg.,” 17, pp. 234-238.

Sermons, Weim. ed., 34, 1, 2; Erl. ed., 18², pp. 1-135. Letters, Enders, 8, pp. 335-9, p. 135; Erl. ed., 54, pp. 209-265; 56, p. 183.

=1532.= The Turkish invasion of Hungary and Austria (June); Suleiman II does not venture to attack Vienna. Elector Johann dies and is succeeded by Johann Frederick (till 1547). Calvin stays for a while in Geneva. The Nuremberg proposals for a religious truce (June 23) are rejected by the Catholic Estates at Ratisbon (July 2). Melanchthon thinks of leaving Wittenberg.

297. “Brieff von den Schleichern und Winckelpredigern.” Weim. ed., 30, 3, pp. 510(518)-527; Erl. ed., 31, pp. 214-226.

298. “An den Durchleuchtigen Hochgebornen Fürsten und Herrn Herrn Albrechten Marggraffen zu Brandenburg.” Weim. ed., 30, 3, pp. 541(547)-553; Erl. ed., 54, pp. 281-289.

299. “Enarratio psalmorum ii. et xlv.” (publ. 1533 and 1546). “Opp. lat. exeg.” 18, pp. 1-127, 129-264.

300. “Enarratio psalmi li.” (publ. 1538). “Opp. lat. exeg.,” 19, pp. 1-154.

301. Preface to Bugenhagen’s ed. of “Athanasii libri contra idolatriam.” Weim ed., 30, 3, pp. 528(530)-532; “Opp. lat. var.,” 7, pp. 523-525.

302.“Summarien uber die Psalmen und Ursachen des Dolmetschens” (publ. 1533). Erl. ed., 37, pp. 254-339.

303. Sermon on Charity (1 Jo. iv. 16-21; publ. 1533). Weim. ed., 36, pp. 416-477; Erl. ed., 19, pp. 358-412; 18², pp. 304-311.

304. Translation of the Old-Testament “Apocrypha” (publ. 1533 f.).

305. Sermon on the sum total of the Christian life (1 Tim. 1, 5 ff. publ. 1533). Weim. ed., 36, pp. 352-375; Erl. ed., 19, pp. 296-328; 18², pp. 370-304.

306. (1532-1533). “Enarratio in psalmos graduales” (publ. 1540). “Opp. lat. exeg.,” 19, pp. 157-289; 20, pp. 1-306.

307. “Brieff an die zu Franckfort am Meyn.” Weim. ed., 30, 3, pp. 554(558)-571; Erl. ed., 26, pp. 295-313; 26², pp. 372-389.

308. (1532-1534). Home-sermons (Home-postils, ed. Veit Dietrich, 1544; ed. Rörer, 1559). Weim. ed., 36, 37; Erl. ed., 1-6; 1²-3² (after Dietrich); 4²-6² (after Rörer).

Exposition of Ps. cxlvii., cp. No. 295. Translation of the Prophets, cp. No. 267. Sermons on Mt. v.-vii., cp. No. 287. “In Esaiam prophetam scholia,” cp. No. 221. “Annotationes in Ecclesiasten,” cp. No. 209. Sermon on Numbers, vi. 22-27, cp. No. 218. Other Sermons, Weim. ed., 36; Erl. ed., 18², pp. 136-384. Letters, Enders, 9, pp. 136-258; Erl. ed., 54, pp. 266-348; 56, pp. 184 f.-187.

=1533.= Clement VII takes steps for the assembling of an Œcumenical Council (Jan.). The Schmalkaldeners refuse to hear of a Council (June). Henry VIII weds Anne Boleyn (Jan). Progress of Protestantism in the Duchy of Jülich-Cleves, in Anhalt-Köthen and Mecklenburg.

309. Sermons on 1 Cor. xv. (publ. 1534). Weim. ed., 36, pp. 649-697; Erl. ed., 51, pp. 71-275.

310. “Verantwortung der auffgelegten Auffrur.” Erl. ed., 31, pp. 228-269.

311. “Die kleine Anwort auff H. Georgen nehestes Buch.” Weim. ed., 31, pp. 270-307.

312. “Von der Winckelmesse und Pfaffen Weihe.” Erl. ed., 31, pp. 308-377.

313. Preface to the “Rechẽschafft des Glaubens” (of the Bohemian Brethren). Erl. ed., 63, pp. 320-323.

314. Preface to Balth. Rhaida’s reply to Wicel. Erl. ed., 63, pp. 317-319.

“Summarien,” cp. No. 302. “Brieff,” etc., cp. No. 307. Exposition of Ps. xlv., cp. 299. Sermon on 1 John iv. 16-21, cp. No. 303. Sermon on 1 Tim. i. 5 ff., cp. No. 305. Translation of Sirach, cp. No. 304. Other Sermons, Weim. ed., 37, pp. 1-248; Erl. ed., 19², pp. 1-102. Letters, Enders, 9, pp. 259-370; Erl. ed., 55, pp. 1-35; 56, pp. 185-191, xxix.-xxxv.

=1534.= Death of Clement VII (Sept. 25). Paul III (from Oct. 13, 1534-Nov. 10, 1549). Bull against Henry VIII (March 23). Act of Supremacy is passed by the English Parliament (Nov. 3). Ulrich of Würtemberg is reinstated by Philip of Hesse; his treaty with King Ferdinand signed at Baden (June 29). Reformation of Anhalt (March) of Würtemberg (May) of Augsburg (July) of Pomerania (Dec.). Carlstadt at Basle. Luther again attacks Erasmus, the latter’s “Purgatio adv. epistolam non sobriam Lutheri.” Death of Cardinal Cajetan (Aug. 9). Strasburg the centre of the Anabaptist movement. The Anabaptists’ orgies at Münster (Feb., 1534, to June 25, 1535). First edition of Calvin’s “Institutio.”

315. “Ein Brieff D. Mart. Luth. von seinem Buch der Winckelmessen.” Erl. ed., 31, pp. 378-391.

316. “Der lxv. Psalm durch D.M.L. zu Dessaw … gepredigt.” Weim. ed., 37, pp. 425-451; Erl. ed., 39, pp. 137-177.

317. “Biblia das ist die gantze Heilige Schrift.”

318. “Convocatio concilii liberi christiani” (of doubtful authenticity). Erl. ed., 31, pp. 411-416; “Opp. lat. var.,” 7, pp. 370-372.

319. “Præfatio in Antonii Corvini librum de Erasmi concordia.” “Opp. lat. var.,” 7, pp. 526-531.

320. Preface to Urban Rhegius, “Widderlegung der Münsterischen newen … Bekentnus.” Erl. ed., 63, pp. 332-336.

321. Preface to the “Newe Zeittung von Münster.” Erl. ed., 63, pp. 336-341.

322. “Enarratio psalmi xc.” “Opp. lat exeg.,” 18, pp. 264-334.

323. Exposition of Psalm ci. Erl. ed., 39, pp. 266-364.

324. “Einfeltige Weise zu beten.” Erl. ed., 23, pp. 215-238.

325. “Klagschrift der Vögel an D.M. Luther über seinem Diener Wolfgang Sieberger.” Erl. ed., 64, p. 347 f.

“Scholia in Esaiam,” cp. No. 221. Sermons on 1 Cor. xv., cp. No. 309. Further Sermons, Weim. ed., 37, pp. 249-672. Letters, Enders, 9, pp. 371—10, p. 117; Erl. ed., 55, pp. 36-81; 56, pp. 191-196.

=1535.= Growth of the Schmalkalden League after the accession of Würtemberg. Death of Joachim I of Brandenburg (July 11). Joachim II his successor (†1571) a friend of Luther’s. Execution of Sir Thomas More. Vergerio’s interview with Luther (Nov. 7). Amended edition of Melanchthon’s Commonplace-Book. The ordination-oath introduced at Wittenberg. The Schmalkalden League is prolonged for ten years (Dec.). King Ferdinand to the Emperor on Germany’s downfall (Dec.).

326. Sermon on Infant-Baptism. Weim. ed., 37, pp. 258-293; Erl. ed., 16, pp. 43-105; 19², pp. 103-167.

327. “Etliche Spruche Doc. Martini Luther wider das Concilium Obstantiense (wolt sagen Constantiense).” Erl. ed., 31, pp. 391-411.

328. (1535-1545). “Enarrationes in Genesim” (publ. 1544). “Opp. lat. exeg.,” 1-11.

329. Prefaces to Anton Corvinus’s “Kurtze Ausslegung der Euangelien … der Episteln.” Erl. ed., 63, pp. 348-353.

330. Letter to the preachers of Soest. Erl. ed., 65, pp. 95-102.

331. (1535-1536). Sermons. Weim. ed., 41; Erl. ed., 19², pp. 103-242.

332. Disputations, “de concilio Constantiensi” and for the promotion of Hier. Weller, and Nic. Medler. “Opp. lat. var.,” 4, pp. 402-410, 377-389; Drews, pp. 1-3, 9-32.

333. Hymns: “Von Himel hoch”; “Sie ist mir lieb”; “All Ehr und Lob soll Gottes seyn.” Erl. ed., 56, pp. 348 f., 350 f.

“Comment, in epist. ad Galatas,” cp. No. 293. Sermons, cp. No. 331. Letters, Enders, 10, pp. 118-282; Erl. ed., 55, pp. 81-117; 56, pp. 196-198, xxxv. f.

=1536.= Third war between Charles V and François I (lasting till 1538). The Turkish peril. Denmark converted to Protestantism (Aug.). The “Consilium de emendanda ecclesia” drafted by Cardinals Pole, Contarini, Sadoleto and Caraffa. A General Council is summoned (June 2) to meet at Mantua in 1537. Death of Erasmus (July 12). Luther makes advances to Henry VIII and admits the lawfulness of his divorce. Articles are drafted to the object of inducing the King of England to make common cause with the German Reformers. The Articles are thrown over by Henry. The Wittenberg Concord (May). Luther endeavours to win over Augsburg, Ulm and the Swiss. Bucer labours for a union. Synods held by the Swiss at Basle and Bern (Sept., Nov.). Memoranda of the Wittenberg theologians regarding the Council (Aug.). Bull for the bettering of the City of Rome and the Papal Court (Sept. 23). Calvin begins his work at Geneva.

334. Disputations: “De iustificatione,” “De muliere peccatrice” and “Contra missam privatam” (Jan. 14, 21, 29). “Opp. lat. var.,” 4, pp. 389-394, 398-402, 413; Drews, pp. 55-66, 66, 69-89.

335. Preface to Robert Barnes (Chaplain to Henry VIII), “De vitis pontificum.” “Opp. lat. var.,” 7, pp. 533-536.

336. “Præfatio in tres epistolas Hussii.” “Opp. lat. var.,” 7, p. 536 _sq._

337. “Der xxiii. Psalm Auff ein Abend uber Tisch nach dem Gratias ausgelegt.” Erl. ed., 39, pp. 62-122.

338. Preface and Postscript to “Joan. Nannii Viterbensis, De monarchia Papæ.” “Opp. lat. var.,” 2, pp. 110-121.

339. Disputations for the promotion of Jakob Schenk and Philip Moth. “Opp. lat. var.,” 4, pp. 417-419; Drews, pp. 100-109.

340. “Artickel so da hetten sollen auffs Concilion zu Mantua,” etc. (publ. 1538). Erl. ed., 25, pp. 110-146; 25², pp. 169-205.

341. Disputation “De homine.” “Opp. lat. var.,” 4, pp. 413-416; Drews, pp. 90-96.

“Enarratio” on Joel, Amos, Obedias, cp. No. 160. Sermons. Weim. ed., 41, pp. 493-763; Erl. ed., 19², pp. 243-259. Letters, Enders, 10, p. 283—11, p. 151; Erl. ed., 55, pp. 117-167; 56, pp. 199-206, xxxvii. f.

=1537.= Ferdinand’s defeat in Slavonia. Paul the Third’s Bull on the Turkish question (July 14). Bugenhagen helps in the conversion of Denmark to Protestantism. Luther’s so-called Schmalkalden Articles sent by him to the Elector (Jan. 3). The Schmalkalden Meeting (Feb.). Luther is taken ill and returns home. The Princes decide to have nothing to do with the Council. They accept the Augsburg Confession and the “Apologia.” The Schmalkaldeners call on the King of France for help (March 5). Melanchthon’s “De potestate papæ.” Luther returns sound to Wittenberg (March 14). Cordatus opposes Melanchthon. The cleavage between Luther and Melanchthon is carefully veiled. On Oct. 8 the Council is summoned to meet at Vicenza on May 1, 1538. Efforts of Bucer and others to promote a Protestant Council. Luther’s spiritual indisposition.

342. Sermon on Mt. iv. 1 ff. Erl. ed., 17, pp. 7-34; 19², pp. 260-292.

343. “Die drey Symbola oder Bekentniss des Glaubens Christi jnn der Kirchen einträchtiglich gebraucht.” Erl. ed., 23, pp. 252-281.

344. (1537-1538). Exposition of John xiv.-xvi. (publ. 1538). Weim. ed., 46, pp. 1-112; Erl. ed., 49, pp. 2-391; 50, pp. 1-154.

345. Disputations of Peter Palladius and Tilemann Schnabel. “Opp. lat. var.,” 4, pp. 394-397; Drews, pp. 115-160.

346. Discourse at the promotion of Peter Palladius. “Opp. lat. var.,” 4, pp. 315-322.

347. “Disputatio de cœna magna (i.e. de veste nuptiali).” “Opp. lat. var.,” 4, p. 419; Drews, pp. 163-245.

348. (1537-1539). Exposition of John i.-iv. (publ. 1565 and 1847). Weim. ed., 46, p. 538 ff.; Erl. ed., 45, pp. 291-422; 46, pp. 1-378; 47, pp. 1-226.

349. (1537-1539). Sermons on Mt. xviii. 24-xxiii. 23. Erl. ed., 44; 45, pp. 1-203.

350. “Eines aus den hohen Artikeln des Bepstlichen Glaubens genant Donatio Constantini.” Erl. ed., 25, pp. 176-201; 25², pp. 207-232.

351. “Bulla papæ Pauli” (publ. in “Zeitschr. für luth. Theol.,” 1876, p. 362 ff.).

352 Exposition of Ps. viii. (publ. 1572). Erl. ed., 39, pp. 2-60.

353. Preface to “Ein alt Christlich Concilium … zu Gangra.” Erl. ed., 64, p. 57 f.

354. “Die Lügend von S. Johanne Chrysostomo an die Heiligen Veter inn dem vermeinten Concilio zu Mantua.” Erl. ed., 25, pp. 202-218; 25², pp. 232-249.

355. Postscript to “Tres epistolæ I. Hussii.” “Opp. lat. var.,” 7, p. 536 _sq._

356. “Præfatio in epistolas quasdam Hussii.” Erl. ed., 65, pp. 59-83; “Opp. lat. var.,” 7, pp. 538-540.

357. First disputation against the Antinomians (Dec. 18). “Opp. lat. var.,” 4, pp. 420-427; Drews, pp. 249-333.

358. Hymns “Erhalt uns Herr bey deinem Wort,” “Vater unser im Himelreich.” Erl. ed., 56, pp. 354, 351 f.

359. “Conciunculæ cuidam amico præscriptæ.” “Opp. lat. var.,” 7, pp. 374-433.

Further Sermons, Erl. ed., 19², pp. 260-466. Letters, Enders, 11, pp. 152-320; Erl. ed., 55, pp. 167-195; 56, pp. 206-208, xxxix. f.

=1538.= The Truce of Nice between the Kaiser and François I (June 15). Luther in conflict with the Antinomianism of Agricola (1537-1540). His quarrels with Lemnius, Schenk and Joh. von Metzsch. His antagonism to Albert of Mayence. The assembly of the Protestants at Brunswick (April 8). The Schmalkaldeners enter into a league with Christian III of Denmark (April 9). They send missions to the Kings of France and England (Aug., Oct.). The strength of the League in Germany increases the danger of a religious war. The Kaiser (aided by his vice-chancellor Held) succeeds in inducing the Catholic princes to form the so-called Holy Alliance at Nuremberg (June 10). Calvin is banished from Geneva.

360. Revised edition of the “Unterricht,” cp. No. 229.

361. “Ratschlag eins ausschus etlicher Cardinel,” etc. Erl. ed., 25, pp. 146-174; 25², pp. 251-278.

362. “Præfatio in librum S. Hieronymi ad Evagrium de potestate papæ.” “Opp. lat. var.,” 7, pp. 541-544.

363. “Brieff … wider die Sabbather.” Erl. ed., 31, pp. 417-449.

364. “Der cx. Psalm Dixit Dominus gepredigt und ausgelegt.” Erl. ed., 40, pp. 39-192.

365. First answer to the “Epigrammata” of Simon Lemnius. Erl. ed., 64, p. 323 f.

366. Second disputation against the Antinomians (Jan. 12). “Opp. lat. var.,” 4, pp. 427-430; Drews, pp. 336-418.

367. Third disputation against the Antinomians (Sept. 13). “Opp. lat. var.,” 4, pp. 436-441; Drews, pp. 423-484.

368. “Præfatio in Confessionem Bohemorum.” “Opp. lat. var.,” 7, pp. 548-551.

369. “Wider den Bischoff zu Magdeburg Albrecht Cardinal.” Erl. ed., 32, pp. 15-59.

370. Preface to Rhau’s “Symphoniæ.” “Opp. lat. var.,” 7, pp. 551-554.

371. “Frau Musica,” to Joh. Walther’s “Lob und Preis der Himlischen Kunst Musica.” Erl. ed., 56, p. 295 f.

372. Sermons. Weim. ed., 46, pp. 113-537; Erl. ed., 20², 1, pp. 1-171.

The Schmalkalden Articles, cp. No. 340. Æsop’s Fables, cp. No. 273. The Three Creeds, cp. No. 343. Exposition of Ps. li., cp. No. 300. Lecture on the Song of Songs, cp. No. 265. Sermons on John xiv.-xvi., cp. No. 344. Further Sermons, cp. Nos. 344, 348 f., 372. Letters, Enders, 11, pp. 321—12, p. 61; Erl. ed., 55, pp. 195-216; 56, pp. 208-220, xl.-xlv.

=1539.= Death of Duke George (April 17). Apostasy of Joachim II. The Duchy of Saxony, the Electorate of Brandenburg, and Livonia become Protestant. Memorandum of Luther and Melanchthon to Elector Johann Frederick, in favour of armed resistance. The Frankfurt meeting of the Protestants (April 19); their decision not to appeal as yet to force and to promote a simple conference rather than a Council; a new mission dispatched to England (April 29). The Protestant Visitation of the Duchy of Saxony. Luther and his friends again at work (1539-1541) revising the German Bible. The Consistories established in the Saxon Electorate. The Hessian “Order of Church-Discipline.” In England, dissolution of the Monasteries. Luther’s disputation on the “Papal Werewolf” (May 9). He sanctions the Bigamy of Philip II (Nov. 10).

373. “Wider die Antinomer.” Erl. ed., 32, pp. 2-14.

374. “Von den Conciliis und Kirchen.” Erl. ed., 25, pp. 219-388; 25², pp. 281-448.

375. Sermon at Leipzig on Jo. xiv. 23 ff. (publ. 1618). Erl. ed., 20², 1, pp. 242-253.

376. Disputation on Mt. xix. 21 (Vade, vende, etc.). “Opp. lat. var.,” 4, pp. 442-449; Drews, pp. 536-584.

377. Preface to Myconius’s “Wie man die einfeltigen … im Christenthumb unterrichten sol.” Erl. ed., 63, p. 364 f.

378. Preface to a work of Moibanus, on Ps. xxix. Erl. ed., 63, pp. 342-344.

379. Preface to German version of Galeatius Capella’s “De bello Mediolanensi seu rebus in Italia gestis.” Erl. ed., 63, pp. 354-357.

380. Disputation on “Verbum caro factum est” (Jo. i. 14). “Opp. lat. var.,” 4, pp. 458-461; Drews, pp. 487-531.

381. Revision of the German Bible.

382. “An die Pfarherrn wider den Wucher zu predigen.” Erl. ed., 23, pp. 282-338.

383. Preface to the 1st part of his Collected German Works. Erl. ed., 63, pp. 401-406.

384. Sermons. Erl. ed., 20², 1, pp. 172-264.

“Wider den Bischoff,” cp. No. 369. Further Sermons, cp. Nos. 348 f., 384. Letters, Enders, 12, pp. 62-334; Erl. ed., 55, pp. 217-269; 56, pp. 221 ff., xlvi.-l.

=1540.= Death of Duke William IV of Bavaria. The Jesuits approved by the Pope (Sept. 27); Pierre Favre in Germany. Philip II of Hesse weds his second wife in Melanchthon’s presence (March 4). Luther at the Conference of Eisenach (July 10). Melanchthon’s “miraculous” cure at Weimar; the “Confessio variata.” Meeting at Schmalkalden (March); Catholic worship not to be tolerated. Persecution of Schwenckfeld by the Lutherans. Religious conferences at Hagenau (June) and Worms (Nov. 25-Jan.). Agricola goes to Berlin to the Elector of Brandenburg (Sept.). Morone the Papal Legate complains of the apathy of the German Bishops.

385. Disputation “De divinitate et humanitate Christi” (Feb. 28). “Opp. lat. var.,” 4, pp. 461-466; Drews, pp. 586-610.

386. Preface to Robert Barnes’s “Bekantnus des Glaubens … verdeudscht.” Erl. ed., 63, pp. 396-400.

387. New edition of the Winter part of the Church-Postils.

388. Disputation for the promotion of Joach. Mörlin. “Opp. lat. var.,” 4, p. 411 _sq._; Drews, pp. 613-636.

“An die Pfarherrn,” cp. No. 382. On the “psalmi graduales,” cp. No. 306. Sermons, Erl. ed., 20², 1, pp. 265-512. Letters, Enders-Kawerau, 12, pp. 335-400; 13, pp. 1-240; Erl. ed., 55, pp. 269-293; 56, pp. 223-227.

=1541.= The Turks secure their footing in Hungary. Naumburg given over to the Protestants; the Bishop-Elect, Julius von Pflug shut out from his See by the Saxon Elector (Jan.). The Archbishop of Cologne, Hermann von Wied is won over to Protestantism. Accession of Maurice of Saxony (†1553). Philip of Hesse comes to an understanding with Charles V. Jonas goes to Halle to convert it to Protestantism; Schenk at Leipzig. Death of Carlstadt (Dec. 24). Religious conferences of Worms (Jan.) and Ratisbon (April 27-May 22); Diet of Ratisbon and Ratisbon Interim. The Catholic spokesmen: Eck, Julius von Pflug and J. Gropper; the Protestant: Melanchthon, Bucer and Frederick Pistorius. Calvin in supreme power at Geneva (till 1564).

389. “Wider Hans Worst.” Erl. ed., 26, pp. 2-75; 26², pp. 21-93.

390. Preface to Ezechiel, explanation of the figure of the Temple. Erl. ed., 63, pp. 64-74.

391. Exposition of Dan. xii. Erl. ed., 41, pp. 294-324.

392. “Vermanunge zum Gebet wider den Türcken.” Erl. ed., 32, pp. 75-99.

393. Preface to Urban Rhegius’s “Wider die gottlosen blutdurstigen Sauliten und Doegeten,” etc. Erl. ed., 63, pp. 366-368.

394. Hymns: “Christ unser Herr zum Jordan kam,” “Was furchstu, Feind Herodes, seer.” Erl. ed., 56, p. 353 ff.

Revised edition of the German Bible, cp. No. 385. “Enarratio in Ps. xc.,” cp. No. 322. Letters (Enders), Kawerau, 13, pp. 241-395; De Wette, 5, pp. 326-420; 6, pp. 279-294; Erl. ed., 55, pp. 294-343; 56, pp. 227-232.

=1542.= Fourth War of Charles V with François I (lasting till 1544); Diet of Spires meets on Feb. 9 to vote supplies for the war against the Turks. The Elector and Duke of Saxony fall out over Wurzen (March); Luther’s mediation; his last will (Jan. 6). Amsdorf is “consecrated” Bishop of Naumburg (Jan. 20). A Bull dated May 22 summons the Council to assemble on Nov. 1 at Trent. The Schmalkaldeners are successful in their attack on the Duchy of Brunswick (July). Bucer goes to Bonn to the Elector Hermann von Wied (Dec.).

395. Tract against Bigamy (publ. 1749). Erl. ed., 65, pp. 206-213.

396. Disputation for the promotion of Joh. Macchabæus Scotus (Theses by Melanchthon). Drews, pp. 639-683.

397. “Exempel einen rechten Christlichen Bischoff zu weihen.” Erl. ed., 26, pp. 77-107; 26², pp. 94-128.

398. Disputation for the promotion of H. Schmedenstede. “Opp. lat. var.,” 4, pp. 452-455; Drews, pp. 686-698.

399. “Von den Jüden und jren Lügen.” Erl. ed., 32, pp. 100-274.

400. Preface to “Verlegung des Alcoran Bruder Richardi Prediger Ordens anno 1300.” Erl. ed., 65, pp. 190-205.

401. Preface to “Barfuser Münche Eulenspiegel und Alcoran.” Erl. ed., 63, pp. 373-376.

402. “Trost fur die Weibern welchen es ungerat gegangen ist mit Kinder geberen.” Erl. ed., 23, pp. 339-343.

403. Preface to the Hymn Book. Erl. ed., 56, pp. 299-306.

Comment. on Micheas, cp. No. 160. No sermons. Letters, De Wette, 5, pp. 421-525; 6, pp. 294-343; Erl. ed., 56, pp. 1-43, 232-238, li.-lvii.

=1543.= Diet of Nuremberg (Feb.). The Protestants refuse to vote supplies for the Turkish War. The Emperor is victorious in his campaign against the Duke of Cleves though the latter is supported by the Elector of Saxony and by France (Aug., Sept.). The Bishop of Münster and Osnabrück connives at the introduction of Lutheranism into his diocese. Canisius the first German Jesuit (May 8). Death of Eck (Feb. 10). Schenk in Brandenburg; The Cologne Book of Reform drafted by Melanchthon and Bucer is severely handled by Luther.

404. “Vom Schem Hamphoras.” Erl. ed., 32, pp. 275-358.

405. “Von den Letzten Worten Dauids.” Erl. ed., 37, pp. 2-103.

406. Disputation for the promotion of Joh. Marbach (Feb. 16). Drews, pp. 701-707.

407. Disputation for the promotion of Fr. Bachofen and Hier. Noppus. “Opp. lat. var.,” 4, pp. 466-470; Drews, pp. 730-748.

408. Disputation for the promotion of Erasmus Alber. “Opp. lat. var.,” 4, pp. 473-476; Drews, pp. 750-752.

409. Lecture on Is. ix. (publ. 1546). “Opp. lat. exeg.,” 23, pp. 303-438.

410. Hymns: “Von Himel kam der Engel Schar,” “Der du bist drey in Einigkeit.” Erl. ed., 56, pp. 357-558.

New edition of the German Bible, cp. No. 381. Church-Postils, Summer part. Sermon, Erl. ed., 20², 1, pp. 513-523. Letters, De Wette, 5, pp. 526-614, 6, pp. 343-559; Erl. ed., 56, pp. 43-72, 238-242, lvii.-lxi.

=1544.= Peace of Crespy between the Kaiser and France (Sept. 18). Diet at Spires (beginning in Feb.). Concessions to the Protestants. The Abschied of June 10 postpones the religious controversy to a later Diet and “A free Christian Council within the German Nation.” The Pope’s protest to the Kaiser (Aug. 24). Luther again at daggers drawn with the lawyers (on the question of secret espousals). The people of Cologne denounce their Archbishop to the Pope (Oct. 9). The theses of the Louvain theologians against Luther (Nov. 6). The Council is yet again summoned (Nov. 19, to meet on March 15, 1545) to avert the schism and the inroads of the Turks.

411. Lecture on Is. liii. (publ. 1550). “Opp. lat. exeg.,” 23, pp. 443-536.

412. Disputation for the promotion of Theod. Fabricius and Stanislaus Rapagelanus (Melanchthon’s Theses). Drews, pp. 756-781.

413. “Kurtz Bekentnis vom heiligen Sacrament.” Erl. ed., 32, pp. 397-425.

414. Sermon at the Dedication of the Castle-church at Torgau. Erl. ed., 17, pp. 239-262; 20², 2, pp. 215-243.

415. Disputation for the promotion of George Major and Joh. Faber. “Opp. lat. var.,” 4, pp. 470-473; Drews, pp. 784-830.

Home-Postils, cp. No. 308. “Enarratio in I. librum Mosis,” cp. No. 328. Sermons, Erl. ed., 20², 2, pp. 1-266. Letters, De Wette, 5, pp. 615-709; 6, pp. 359-367; Erl. ed., 56, pp. 72-122, 242-244.

=1545.= Diet of Worms. The Abschied hints at a religious conference and the imminent danger of a War of Religion. George, the Protestant Prince of Anhalt, is “consecrated as Evangelical Bishop” of Merseburg (Aug. 2). The “Wittenberg Reformation” (Jan.). The final edition of the German Bible. “Popery Pictured.” Luther goes in disgust to Leipzig (July, Aug.). Goes as arbiter to Mansfeld (Oct.). Duke Henry of Brunswick is taken prisoner by the Schmalkaldeners (Oct. 20). A final Bull of Dec. 4 convokes the Council to Trent for Dec. 13, where it is opened in the presence of 34 Fathers qualified to vote. The Schmalkaldeners’ meeting (Dec. 15) at Frankfurt to devise a counterblast. Death of Spalatin (Jan. 16) and of Albert of Mayence (Sept. 24).

416. “Wider das Bapstum zu Rom vom Teuffel gestifft.” Erl. ed., 26, pp. 110-228; 26², pp. 131, 251.

417. Verses to Cranach’s cuts in the “Abbildung des Bapstum.”

418. “Wellische Lügenschrifft von Doctoris Martini Luthers Todt zu Rom ausgangen.” Erl. ed., 32, pp. 426-430.

419. “Bapst Trew Hadriani iiii und Alexanders iii gegen Keyser Friderichen Barbarossa geübt.” Erl. ed., 32, pp. 359-396.

420. Disputation for the promotion of Peter Hegemon (July 3). “Opp. lat. var.,” 4, pp. 476-480; Drews, pp. 833-903.

421. “Wider die xxxii Artikel der Teologisten von Löven.” Erl. ed., 65, pp. 170-178.

422. “Articuli a magistris nostris Lovaniensibus editi.” “Opp. lat. var.,” 4, pp. 480-492.

423. “An Kurfursten zu Sachsen und Landgraven zu Hesse von dem gefangenen H. von Brunswig.” Erl. ed., 26, pp. 229-253; 26², pp. 254-281.

424. Preface to the new edition of the “Unterricht” (No. 360).

425. Preface to the first vol. of his “Opera Latina.” “Opp. lat. var.,” 1, pp. 15-24.

German Bible, new ed., cp. No. 381. “Enarratio in Hoseam prophetam,” cp. No. 160. Sermons, Erl. ed., 20², 2, pp. 267-454. Letters, De Wette, 5, pp. 710-772; 6, pp. 368-413; Erl. ed., 56, pp. 122-147, 244, xli.-lxv.

=1546.= The Diet opens at Ratisbon (March 29) without the Schmalkalden Leaguers. Luther’s last journey to Mansfeld (Jan. 23). His death at Eisleben (Feb. 18) and burial at Wittenberg (Feb. 22).—Treaty between the Kaiser and King Ferdinand, and Duke William of Bavaria in view of the eventual war (June 7). The Kaiser also makes an alliance with the Pope (June 7) and comes to an agreement with Maurice of Saxony (June 19). Schärtlin as commander of the South German townships begins hostilities at Füssen (July 9). Outlawry of Elector Johann Frederick of Saxony and of Landgrave Philip of Hesse (July 20). The Schmalkalden War (ending in the Kaiser’s victory at Mühlberg, April 24, 1547).

426. Sermons. Erl. ed., 20², 2, pp. 455-574.

Letters, De Wette, 5, pp. 773-801; 6, p. 413 f.; Erl. ed., 56, pp. 147-165.

XLII—APPENDIX II

ADDITIONS AND EMENDATIONS

[In the following Appendix we have ruthlessly excised all that seemed to us merely personal and to have no direct bearing on Luther. Many of the smaller emendations have already been incorporated in their proper place in the body of this translation. _Note of the English Editor._]

1-2. Luther’s Visit to Rome

_The Scala Santa_: According to Paul Luther, when his father “was about to say the usual _preces graduales in scala Lateranensi_, there suddenly came into his mind the text of Habacuc ‘the just shall live by his faith,’ whereupon he refrained from his prayer.” As we pointed out in vol. i., p. 33, it is most unlikely that Luther should, at this time, have seen this text in such a light. Moreover, as it now turns out, Luther actually did perform the usual devotions at the Scala Santa. It is to G. Buchwald (“Zeitschr. f. Kirchengesch.,” 1911, p. 606 ff.) that we are indebted for a quotation from a yet unpublished sermon of Luther’s own, which shows that he conformed to the common usage and ascended the famous steps on his knees: “I climbed the stairs of Pilate, _orabam quolibet gradu pater noster_. _Erat enim persuasio, qui sic oraret redimeret animam. Sed in fastigium veniens cogitabam: quis scit an sit verum? Non valet ista oratio, etc._”

As for the doubt expressed in the latter portion of the text, it seems at variance with Luther’s general credulity in those early days. On the other hand, it is by no means unlikely that the scepticism of the Renaissance suggested a doubt to Luther’s mind regarding this supposed trophy of Christ’s Passion.

_The projected General Confession_: In “Colloq.,” ed. Bindseil (3, p. 169, n. 33), Luther says: “_Causa profectionis meæ erat confessio, quam volebam a pueritia usque texere, et pietatem exercere. Erphordiæ talem confessionem bis habui. Sed homines indoctissimos Romæ inveni, qui me plus offendebant quam ædificabant_” (cp. Mathesius, “Tischreden,” ed. Kroker, p. 414). In this text it is to be noted that Luther falsely makes out the main object of his journey to Rome to have been his proposed general confession, and his progress in piety. The truth is that he went there first and foremost for the business of his Order. That the general confession was probably never made may be inferred from Luther’s use of the word “_sed_” in the above text (cp. vol. i., pp. 30-31).

_Oldecop’s account of Luther’s petition to be secularised_: (Against Kawerau, “Schriften d. Vereins f. Reformationsgesch.,” 1912). Though but little notice has hitherto been taken of Oldecop’s narrative, yet there is no solid ground for distrusting it. As we were careful to point out (vol. i., p. 36, n. 1), he was indeed wrong in saying that Luther had gone to Rome without his superiors’ authorisation, for the journey was at least authorised by the seven priories whose representative Luther was. Luther had, however, no authorisation to seek secularisation, nor was his mission countenanced by the minister-general of the Augustinians. This may have led Oldecop to suppose that his whole undertaking was unauthorised. Regarding Jacob, the Jew mentioned in Oldecop’s account, Kawerau (_ib._, p. 36) makes out a likely case for distinguishing him from his German homonym with whom (vol. i., p. 37, n. 1) we tentatively identified him.

_The outcome for the Order of Luther’s visit to Rome_: Under the title “Aus den Actis generalatus Ægidii Viterbiensis,” G. Kawerau has published in the “Zeitschr. f. Kirchengesch.” (1911, p. 603 ff.) a few short extracts from a MS. in the Royal Berlin Library. One of these seems to bear on Luther’s mission from the seven priories opposed to Staupitz: “_MDXI. Jan. Appellare ex legibus Germani prohibentur. Ut res germanæ ad amorem et integram obedientiam redigerentur, Fr. Joh. Germanus ad vicarium missus est._” Hence Luther’s appeal was prohibited, nor had his mission the slightest support from Ægidius of Viterbo the minister-general. That, on the contrary, he was opposed to the movement then afoot against Staupitz, is also clear from the expression he uses on March 18, 1511, viz. that “obedience to the Order and its head” must be reintroduced into the German Congregation. At any earlier date (May 1, 1510) we are told that Staupitz himself had come to Rome “_[Germanicæ] congregationis colla religionis iugo subiecturus._” His visit, however, had nothing to do with the matter of the seven priories, but concerned the general discipline of the Congregation.

3. Luther’s conception of “Observance” and his conflict with his brother friars

What we said of Luther’s early antagonism to the Observantines in his Order has been very diversely appreciated by Protestant experts. Kawerau and Scheel, for instance, are of opinion that no proof is forthcoming of the continuance of the conflict between Observantines and Conventuals. On the other hand, A. Harnack, K. A. Meissinger and W. Braun hold that the persistence of the conflict has been made out and that it really formed one of the starting-points of Luther’s new conception of faith. Modesty, however, dictates a protest on our part against being considered the inventor of this explanation, for it had, even previously, been suggested by Protestant scholars (cp. vol. i., p. 200, n. 3), though they may not have used it to such purpose. Again, a word of warning must be uttered against the supposition that, for instance as late as 1515-1516, there was still in Luther’s Congregation a clear-cut division between those devoted to the “observance” and the others who inclined to “Conventualism.” Of such a schism we hear no more after the Cologne Chapter of 1512. Nevertheless, that the partisan spirit that had once led to the appeal of the seven priories still smouldered, so much at least seems obvious from those addresses and writings of Luther in which he trounces the Pharisaism of certain members of his Congregation and their attachment to their statutes, privileges and exemptions. It must not be lost to sight that the Congregation to which Luther belonged was in name and fact an “observantine” one, having been founded to promote the stricter observance of the Augustinian Rule; for this reason it was exempted from the jurisdiction of the German Provincial of the Order and placed directly under the Roman minister-general, whose representative in Germany was the Vicar.

Regarding the mediæval cleavage of several of the Orders into Observantines and Conventuals we must be on our guard against flying to the conclusion that all mere Conventuals were necessarily slack in the performance of their duties. This was by no means the case; in many localities the Franciscan Observantines, e.g. were scarcely more zealous than the Franciscan Conventuals, though the latter had at an early date mitigated their rule of poverty; much the same held good among the Dominicans, Servites and Carmelites. In the event, so far as the Augustinians are concerned, the Saxon Observantines, for all their “observance,” were among the first to fall before the storm let loose from Wittenberg, whereas the German Conventuals, under such worthy provincials as Träger and Hoffmeister, showed themselves better able to cope with the innovations. The Dominican Conventuals under a Vicar like Johann Faber also furnished several protagonists of the faith.

* * * * *

In view of the doubts raised in certain quarters we shall now submit to a closer scrutiny Luther’s utterances on the question of the “observance.”

On one occasion Luther complains of those who made so small account of obedience, though this virtue was the very soul of good works:

“Tales hodie esse timendum est omnes observantes et exemptos sive privilegiatos; qui quid noceant ecclesiæ nondum apparuit, licet factum sit; apparebit autem tempore suo. Quærimus autem, cur sic eximi sibi et dispensari in obedientia velint. Dicunt propter vitam regularem. Sed hæc est lux angeli Satanæ.”

Obedience is something which cannot be dispensed (_non eximibilis_, “Werke,” Weim. ed., 3, p. 155; O. Scheel, “Dokumente zu Luthers Entwicklung,” 1911, p. 74 f.; above, vol. i., p. 68 f.). Truth, so Luther argues, hides its face from the unwise and the particularist:

“Sic etiam omnibus superbis contingit et pertinacibus, superstitiosis, rebellibus et inobedientibus, atque ut timeo et observantibus nostris, qui sub specie regularis vitæ incurrunt inobedientiarn et rebellionem.” (Weim. ed., 4, p. 83; above, vol. i., p. 69.)

In the former text he was speaking of “all Observantines,” here he speaks of “ours,” presumably, of the more zealous Augustinians. These “_observantes_” are the same opponents whom he goes on to describe as “_superbi in sanctitate et observantia, qui destruunt humilitatem et obedientiam_.” The real meaning here of the words “_observantia_” and “_observare_” can scarcely escape the reader, particularly when Luther couples this “observance” with disobedience to superiors. Thus he says:

“Nostris temporibus est pugna cum hypocritis et falsis fratribus, qui de bonitate fidei pugnant, quam sibi arrogant, per observantias suas iactantes suam sanctitatem.” (_Ib._, 4, p. 312.)

“_Observantia_” means of course outward practices, but there can be little doubt that the word is here used in the more exclusive sense defined in the text first quoted. Thus he denounces those who defend their own “_traditiones et leges_,” which “_usque hodie statuere conantur_”; those who busy themselves about ceremonies and the “_vanitas observantiæ exterioris_”; he several times repeats the “_usque hodie_,” as though to show that the practices he had in view were present ones. (Cp. Weim. ed., 3, p. 61.)

It must be borne in mind that Luther delivered his Lectures on the Psalms (in which most of the texts in question are found) to an audience composed in the main of young Augustinians sent by the various priories to prosecute their studies at Wittenberg. Some of these may well have brought with them some of those stricter ideas which the seven “Observantine” priories had once championed against Staupitz. To one, who, as Luther now was, was against such ideas, it was an easy matter, even though in itself wrong, to make the question one of obedience, by urging either that their exemption from the jurisdiction of the Provincial was irregular, or that Staupitz had now abandoned his one-time projects.

Luther charges the other faction, not only with disobedience, but also with pigheadedness, e.g. in refusing to conform to the usages of the other priories, and in laying such stress on their own customs and institutions.

“Nunc quam multi sunt, qui sibi spiritualissimi videntur et tamen sunt sanguinicissimi, ut sic dixerim, verissimique Idumæi. Hi scilicet qui suas professiones, suum ordinem, suos sanctos, sua instituta ita venerantur et efferunt, ut omnium aliorum vel obfuscent vel nihil ipsi curent, satis carnaliter suos patres observantes et iactantes; (such was the New Judaism of those), qui suos conventus, suum ordinem ideo laudant et ideo aliis præstare volunt ac nullo modo doceri, quia magnos et sanctos viros habuerunt, quorum titulum, nomen et habitum gestant, … O furor late regnans hodie! Ita nunc pene fit, ut quilibet conventus contemnat alterius mores acceptare adeo superbe, ut sibi dedecus putet, si ab alio, quam a se ipso doceatur aut recipiat. Hæc vera superbia est Iudæorum et hæreticorum, in quo et nos heu infelices comprehendimur. Quia cum in nullo similes patribus nostris simus, solum de nomine et gloria eorum contra invicem contendimus et superbimus.” (_Ib._, 3, p. 332.)

Though what Luther here says might be applied to other religious Orders, yet it seems more natural to take it as referring chiefly to what was going on in his own.

_Luther’s then Conception of Cloistral Life and Religious Mendicancy_: Luther spoke very plainly about that part of the Rule which enjoined mendicancy; as Conventuals no less than Observantines were bound to observe this enactment it follows that Luther’s attack was directed, not so much against the Observantines as such, as against any attempt seriously to put in practice the Evangelical Counsels. Thus, in the passage quoted above (vol. i., p. 71) he says: “_O mendicantes, mendicantes, mendicantes! At excusat forte quod elemosynas propter Deum recipitis et verbum Dei ac omnia gratis rependitis. Esto sane. Vos videritis._” (Weim. ed., 3, p. 425.) Here, it is true, he is speaking of the abuses to which the system led, yet he is also annoyed that their vow of poverty should be the motive of their preaching: “_Horribilis furor et cæca miseria, quod nunc nonnisi ex necessitate evangelizamus._”

Now, though these hasty words were open to a perfectly sound interpretation, yet their effect must have been to arouse a certain contempt for their calling in the minds of the young men to whom they were spoken. At any rate Luther had then not yet lost his esteem for the religious life, particularly as an incentive to humility and general Godliness. (See vol. i., p. 218 f.)

It is scarcely necessary to say that the fact that, in 1518 (at Augsburg), Staupitz released Luther “from the observance” has nothing whatever to do with the question in hand. Luther says: “_me absolvit ab observantia et regula ordinis_.” (Weim. ed., of the Table-Talk, 1, p. 96.) All that his superior did was to dispense him from his obligation of carrying out outwardly the rule of the Order, e.g. from dressing as a monk, etc. Even had Luther been a Conventual he could still have spoken thus of his having been absolved from the “observance.” It may be that Staupitz, for his own freedom of action, also absolved Luther from his duty of obedience to him as Vicar. Even so, however, Luther remained an Augustinian, returned to his monastery, wrote on behalf of the vows, and, long after, still continued to wear the Augustinian habit.

* * * * *

One notice brought to light from the Weimar archives and published by Kawerau (_loc. cit._, p. 68) is of interest. It deals with the practices of the severer Observantine priories (about the year 1489) with which the laxer members were later to find fault. Among their practices was that of “not speaking at meal-time but of listening to a reader, of fasting from All Hallows till Christmas (in addition to the other fasts), of singing Matins every night, of abstaining from food and drink outside of meal-time, and of holding a Chapter every Friday with public admission of shortcomings and imposition of penance.”

4. Attack upon the “Self-righteous”

In 1516 Luther presided at Bernhardi’s Disputation, “_De viribus et voluntate hominis sine gratia_.” (Above, vol. i., p. 310 f.) In the letter to Lang about it he says that Bernhardi had held the debate “_motus oblatratorum lectionum mearum garritu_.” Some opinions therein put forward had much scandalised the adherents of Gabriel Biel (“_cum et mei [Gabrielistæ] vehementer hucusque mirentur_”), but, at any rate, the Disputation had served its purpose (“_ad obstruendum ora garrientium vel ad audiendum iudicium aliorum_”). He goes on to speak of the offence his denial of the authenticity of the tract “_De vera et falsa pænitentia_”—hitherto ascribed to St. Augustine—had given at Wittenberg (“_sane gravius offendi omnes_”). Mathesius (above, vol. i., p. 304) also alludes to the opposition he encountered about this time among his brethren. At any rate a few months later Luther could triumphantly tell Lang:

“Theologia nostra et S. Augustinus prospere procedunt et regnant in nostra universitate, Deo operante.… Mire fastidiuntur lectiones sententiariæ, nec est ut quis sibi auditores sperare possit, nisi theologiam hanc … velit profiteri.”

Before this, the young Professor (at Christmas, 1515) had told his hearers, that, just as the Prophets, wise men and scribes had been persecuted, so _he_ was being persecuted now:

“Sed state firmiter, neque moveatur ullus contradictionibus; sic enim oportet fieri. Prophetæ, Sapientes, Scribæ, dum mittuntur ad iustos, sanctos, pios, non recipiuntur ab ipsis sed occiduntur.”

The supposed “saints” he goes on to describe in their true character. What they were bent on persecuting was really Grace, viz. what he preaches under the figure of “Christ our mother-hen”:

“Superbi semper contra iustitiam Dei pugnant et stultitiam æstimant, quæ sapientia [sic] eis mittitur; similiter veritas eis mendacium videtur. Imo persequuntur et occidunt eos, qui veritatem dicunt. Sic enim et ego semper prædico de _Christo, gallina nostra_. Efficitur mihi errans et falsum dictum: ‘Vult Dominus esse gallina nostra ad salutem, sed nos nolumus’.… Nolunt audire, quod iustitiæ eorum peccata sint, quæ gallina egeant, imo quod peius est, versi in vultures etiam ipsi alios a gallina rapere nituntur et persequuntur reliquos pullos.… Sicut Iudæi … iustitiam statuentes quod sibi placuit, ita isti hoc gratiam vocant quod ipsi somniant.” (Weim. ed., 1, p. 31.)

A few pages further on, the new Lutheran teaching on Grace is clearly seen in its process of growth:

“Ecce impossibilis est lex propter carnem; verumtamen Christus impletionem suam nobis impertit, dum se ipsum gallinam nobis exhibet, ut sub alas eius confugiamus et per eius impletionem nos quoque legem impleamus. O dulcis gallina, o beatos pullos huius gallinæ!” (P. 35.)

To the “vultures,” i.e. his opponents, he returns again in the same lectures. They build only on their “_sapientia carnis_” when they set out to gain what they consider to be virtue and the gifts of grace. (Weim. ed., 1, pp. 61, 62, 70.)

“In his maxime pereunt [peccant?] hæretici et superbi, dum ea pertinaciter diligunt, quasi ideo Deum diligant, quia hæc diligunt. Inde enim zelant et furiunt, ubi reprehenduntur in istis, et defendunt se ac zelum Dei sine scientia exercent.… Quantumlibet sapiant et bene vivant, recte adhuc de sapientia carnis vivere dicendi sunt.… Servi [superbi?] sine timore et occultissime superbi.… Talis est stultitia hypocritarum de virtutibus et gratiis Dei, præsumentium se esse integros et iustos.”

A trace of the antagonism within the Order is also found in the notes of the sermons preached in the summer of 1516. On July 6, Luther speaks of the greatest plague now rampant in the Church:

“Prosequimur, quæ incepimus, nam singularem illi tractatum quærunt, cum non sit hodie pestis maior per ecclesiam ista peste hominum, qui dicunt, ‘bonum oportet facere,’ nescire volentes, quid sit bonum vel malum. Sunt enim inimici crucis Christi i.e. bonorum Dei.”

As we know, his theology was professedly the “theology of the cross.” As for his foes, lay, clerical or monastic, their outward works were but the lamb-skins concealing the wolves beneath:

“Ad alia vocati, quam quæ ipsi elegerunt, difficiles imo rebelles sunt et contrarii, impatientes, [inclinati] detrahere ac iudicare, alios negligere, contentiosi, opiniosæ cervicis, indomiti sensus, ideo non pacifici, brevianimes, immansueti, duri, crudi. Hæc vitia et opera interioris hominis _ovina veste_ contegunt, i.e. actionibus, oblationibus, gestu, ceremoniis corporalibus, ita ut et sibi et aliis simplicibus boni et iusti videantur.”

On July 27 he speaks of the “darts” which the foes let fly from their ambush at those who are right of heart.

“Hæc ideo iam commemoro, quia iam accedo ad subtiliores homines et invisibiles transgressores præcepti Dei et in abscondito peccantes et sagittantes eos qui recte sint corde.”

In another sermon preached on the same day, speaking of the Pharisee and the Publican, he says:

“Credo quod pauci timeant se pharisæo similes esse quem odiunt; sed ego scio, quod plures ei similes sint.… Non præsumamus securi, quod publicano similes simus.”

In this sentence, and elsewhere, stress should not be laid on the use of the first person plural, as it is merely a rhetorical embellishment. The Pharisee is the self-righteous man; he bears “_idolum iustitiæ suæ in corde statutum_”; he refuses to be accounted a sinner, hence:

“incurrit in Christum, qui omnes peccatores suscepit in se. Et ideo Christus iudicatur, accusatur, mordetur, quandocunque peccator quicunque accusatur, etc. Qui autem Christum iudicat, suum iudicem iudicat, Deum violenter negat. Vide quo perveniat furens et insipiens superbia.”

This indeed, in itself, is all capable of a perfectly orthodox interpretation, not, however, if we take it in conjunction with all the circumstances. On Aug. 3, the preacher again inveighs against the “_sensuales iustitiarii_,” who hang on their works and observances: This is to remain

“… pueri abecedarii in isto statu; sed heu quam plurimi hodie in illis indurantur, quia hæc putant esse seria, et magna ea æstimant. [Tamen] qui Spiritu Dei aguntur, ubi didicerint exterioris hominis disciplinas, non eas multum curant nisi ut præludium.”

True piety on the other hand consisted in allowing oneself to be ridden by God. The man of God

“vadit quocumque eum Dominus suus equitat; nunquam scit quo vadat, plus agitur quam agit, semper it et quomodocunque per aquam, per lutum, per imbrem, per nivem, ventum, etc. Tales sunt homines Dei, qui Spiritu Dei aguntur.”

The “holy-by-works” soil themselves with the seven deadly sins of the spirit. Hence, let us not befoul ourselves by making a rock of the “_opera iustitiæ_.” Let us leave that sort of thing to beginners to whom indeed we may teach

“multis bonis operibus exercere et a malis abstinere secundum sensibilem hominem, ut sunt [sic] ieiunare, vigilare, orare, laborare, misereri, servire, obsequi, etc.”

These words must have been addressed to men with some theological training, for, in this discourse, Luther dilates at some length on a text of Alexander of Hales; doubtless those present were members of his Order; but what then must we think of the teacher who thus proclaims a freedom from all the observances and traditional rules by which his fellow-monks were bound? Luther’s point of view was one, which, if adopted, spelt the end not only of the Observantines but even of Conventualism. Hence it is no wonder that it caused murmuring.

5. The collapse of the Augustinian Congregation

The fifth Council of the Lateran took measures against many abuses which had crept in among the mendicant Orders, particularly among the Hermits of St. Augustine. As we know, the German Congregation under Staupitz and with Luther as Rural Vicar was no better off than the other branches. It is from June 30, 1516, i.e. during the period of Luther’s “vicariate” that we find a curious note in the “Acta Generalatus Ægidii Viterbiensis.” (Above, p. 497.)

“Universo ordini significamus bellum nobis indictum ab episcopis in concilio Lateranensi, ob idque nos reformationem indicimus omnibus monasteriis.” [Cp. 2 Jan., 1517]. “Religioni universæ quæcunque in concilio acta sunt contra mendicantes per litteras longissimas significamus et reformationem exactissimam indicimus.”

In thus doing the Minister-General’s intention, to judge by the few scraps his Acts contain, was to bring back his people “_ad communem vitam_.” No doubt too many dispensations had been given for the sake of making study easier, or for other reasons. The reader may remember the incident (above, vol. i., p. 297, n. 1) of Gabriel Zwilling’s being sent to Erfurt and the words used by Luther in his letter to Lang. Zwilling, who, after leaving the Augustinians, became one of the Zwickau “Prophets” but afterwards accepted an appointment as Lutheran minister at Torgau, had joined the Augustinians in 1502 and matriculated at Wittenberg University in 1512; hence he had already been sixteen years an Augustinian at the time when Luther wrote that he had “not yet seen or learnt the rites and usages of the Order.” Does not this seem to prove that the Rule must have been greatly relaxed and that too many exceptions were allowed in the common way of life? Luther himself, as we know, had been dispensed in his student-days from attending Matins and had been assigned a serving-brother; this is proved by the manuscript notes of the Table-Talk made by Rörer. “_(Staupitzius) absolvit eum a matutinis et addidit fratrem famulum._” (Kroker, “Archiv für Reformationsgesch.,” 1908, p. 370.) It has indeed been urged that Zwilling’s ignorance of the “rites” was due to the smallness of the Wittenberg monastery. But, as Luther wrote to Lang on Oct. 26, 1516, the house contained “twenty-two priests, twelve students, and, in all, forty-one persons.” (“Briefwechsel,” 1, p. 67). This was surely enough to allow of the carrying out of the “rites and usages of the Order.” Zwilling, moreover, was sent to Erfurt, not only to get a better insight into the ways of the Order, but, mainly, to learn Greek: “_Ut et ipse et alii quam optime, ~i.e.~ christianiter, græcisent._”

6. _The Tower Incident_ (vol. I, pp. 388-400)