Part 13 (2/2)

[Footnote 208: ”Da.s.s in dem Urtheil und desselben offentlicher Verkundigung keines Irrthums oder Ketzereien ... sondern allein der Aufruhr und furgenommenen Morderei, die ihm doch laut seiner Urgicht nie lieb gewesen, gedacht werde” (Jorg, p. 708).]

[Footnote 209: ”Principes nostri non cogunt ad fidem et Evangelion, sed cohibent externas abominationes” (De Wette, iii. 50). ”Wenn die weltliche Obrigkeit die Verbrechen wider die zweite Gesetzestafel bestrafen, und aus der menschlichen Gesellschaft tilgen solle, wie vielmehr denn die Verbrechen wider die erste?” (Luther, _apud_ Bucholtz, _Geschichte Ferdinands I._, iii. 571).]

[Footnote 210: Planck, iv. 61, explains why this was not thought of.]

[Footnote 211: Linde, _Staatskirche_, p. 23. ”Der Papst sammt seinem Haufen glaubt nicht; darum bekennen wir, er werde nicht selig, das ist verdammt werden” (_Table-Talk_, ii. 350).]

[Footnote 212: Kaltenborn, _Vorlaufer des Grotius_, 208.]

[Footnote 213: Mohler, _Symbolik_, 428.]

[Footnote 214: ”Quodsi unam legem Mosi cogimur servare, eadem ratione et circ.u.mcidemur, et totam legem servare oportebit.... Nunc vero non sumus amplius sub lege Mosi, sed subjecti legibus civilibus in talibus rebus”

(Luther to Barnes, Sept. 5, 1531; De Wette, iv. 296).]

[Footnote 215: ”All things that we find done by the patriarchs in the Old Testament ought to be free and not forbidden. Circ.u.mcision is abolished, but not so that it would be a sin to perform it, but optional, neither sinful nor acceptable.... In like manner it is not forbidden that a man should have more than one wife. Even at the present day I could not prohibit it; but I would not recommend it” (Commentary on Genesis, 1528; see Jarcke, _Studien_, p. 108). ”Ego sane fateor, me non posse prohibere, siquis plures velit uxores ducere, nec repugnat sacris literis: verum tamen apud Christianos id exempli nollem primo introduci, apud quos decet etiam ea intermittere, quae licita sunt, pro vitando scandalo, et pro honestate vitae” (De Wette, ii. 459, Jan. 13, 1524). ”From these instances of bigamy (Lamech, Jacob) no rule can be drawn for our times; and such examples have no power with us Christians, for we live under our authorities, and are subject to our civil laws”

(_Table-Talk_, v. 64).]

[Footnote 216: ”Antequam tale repudium, probarem potius regi permitterem alteram reginam quoque ducere, et exemplo patrum et regum duas simul uxores seu reginas habere.... Si peccavit ducendo uxorem fratris mortui, peccavit in legem humanam seu civilem; si autem repudiaverit, peccabit in legem mere divinam” (De Wette, iv. 296). ”Haud dubio rex Angliae uxorem fratris mortui ductam retinere potest ... docendus quod has res politicas commiserit Deus magistratibus, neque nos alligaverit ad Moisen.... Si vult rex successioni prospicere, quanto satius est, id facere sine infamia prioris conjugii. Ac potest id fieri sine ullo periculo conscientiae cujuscunque aut famae per polygamiam. Etsi enim non velim concedere polygamiam vulgo, dixi enim supra, nos non ferre leges, tamen in hoc casu propter magnam utilitatem regni, forta.s.sis etiam propter conscientiam regis, ita p.r.o.nuncio: tutissimum esse regi, si ducat secundam uxorem, priore non abjecta, quia certum est polygamiam non esse prohibitam jure divino, nec res est omnino inusitata”

(_Melanthonis Opera_, ed. Bretschneider, ii. 524, 526). ”Nolumus esse auctores divortii, c.u.m conjugium c.u.m jure divino non pugnet. Hi, qui diversum p.r.o.nunciant, terribiliter exaggerant et exasperant jus divinum.

Nos contra exaggeramus in rebus politicis auctoritatem magistratus, quae profecto non est levis, multaque justa sunt propter magistratus auctoritatem, quae alioqui in dubium vocantur” (Melanchthon to Bucer, Bretschneider, ii. 552).]

[Footnote 217: ”Suadere non possumus ut introducatur publice et velut lege sanciatur permissio, plures quam unam uxores ducendi.... Primum ante omnia cavendum, ne haec res inducatur in orbem ad modum legis, quam sequendi libera omnibus sit potestas. Deinde considerare dignetur vestra celsitudo scandalum, nimirum quod Evangelio hostes exclamaturi sint, nos similes esse Anabaptistis, qui plures simul duxerunt uxores” (De Wette, v. 236. Signed by Luther, Melanchthon, and Bucer).]

[Footnote 218: ”He that would appear wise will not be satisfied with anything that others do; he must do something for himself, and that must be better than anything. This fool (Copernicus) wants to overturn the whole science of astronomy. But, as the holy Scriptures tell us, Joshua told the sun to stand still, and not the earth” (_Table-Talk_, iv.

575).]

[Footnote 219: ”Das ist die christliche Freiheit, der einige Glaube, der da macht, nicht da.s.s wir mussig gehen oder ubel thun mogen, sondern da.s.s wir keines Werks bedurfen, die Frommigkeit und Seligkeit zu erlangen”

(_Sermon von der Freiheit_). A Protestant historian, who quotes this pa.s.sage, goes on to say: ”On the other hand, the body must be brought under discipline by every means, in order that it may obey and not burden the inner man. Outward servitude, therefore, a.s.sists the progress towards internal freedom” (Bensen, _Geschichte des Bauernkriegs_, 269.)]

[Footnote 220: _Werke_, x. 413.]

[Footnote 221: ”According to Scripture, it is by no means proper that one who would be a Christian should set himself against his superiors, whether by G.o.d's permission they act justly or unjustly. But a Christian must suffer violence and wrong, especially from his superiors.... As the emperor continues emperor, and princes, though they transgress all G.o.d's commandments, yea, even if they be heathen, so they do even when they do not observe their oath and duty.... Sin does not suspend authority and allegiance” (De Wette, iii. 560).]

[Footnote 222: Ranke, _Reformation_, iii. 183.]

[Footnote 223: Ranke, iv. 7; Jurgens, iii. 601.]

[Footnote 224: Newman, _Lectures on Justification_, p. 386.]

[Footnote 225: ”Was durch ordentliche Gewalt geschieht, ist nicht fur Aufruhr zu halten” (Bensen, p. 269; Jarcke, _Studien_, p. 312; Janet, ii. 40).]

[Footnote 226: ”Princes, and all rulers and governments, however pious and G.o.d-fearing they may be, cannot be without sin in their office and temporal administration.... They cannot always be so exactly just and successful as some wiseacres suppose; therefore they are above all in need of the forgiveness of sins” (see Kaltenborn, p. 209).]

[Footnote 227: ”Of old, under the Papacy, princes and lords, and all judges, were very timid in shedding blood, and punis.h.i.+ng robbers, murderers, thieves, and all manner of evil-doers; for they knew not how to distinguish a private individual who is not in office from one in office, charged with the duty of punis.h.i.+ng.... The executioner had always to do penance, and to apologise beforehand to the convicted criminal for what he was going to do to him, just as if it was sinful and wrong.” ”Thus they were persuaded by monks to be gracious, indulgent, and peaceable. But authorities, princes and lords ought not to be merciful” (_Table-Talk_, iv. 159, 160).]

[Footnote 228: ”Den weltlichen Bann sollten Konige und Kaiser wieder aufrichten, denn wir konnen ihn jetzt nicht anrichten.... Aber so wir nicht konnen die Sunde des Lebens bannen und strafen, so bannen wir doch die Sunde der Lehre” (Bruns, _Luther's Predigten_, 63).]

[Footnote 229: ”Wo sie solche Rottengeister wurden zula.s.sen und leiden, so sie es doch wehren und vorkommen konnen, wurden sie ihre Gewissen graulich beschweren, und vielleicht nimmermehr widder stillen konnen, nicht allein der Seelen halben, die dadurch verfuhrt und verdammt werden ... sondern auch der gauzen heiligen Kirchen halben” (De Wette, iv.

355).]

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