[Wittenberg,] October 14, 1539 Luther explains his long silence by referring to his work, his age, and his hope that true unity exists between the evangelical preachers of Strassburg and himself, so that it should be unnecessary for him to write a letter each time that Bucer writes one. Luther expresses his appreciation for the news Bucer had given him regarding the status of the evangelical cause in upper Germany, and sees in the activities of certain people a sure sign that II Peter 2:1 is about to come true for them. He emphasizes also, however, that "our sins … are signs of some great calamity for us." Then Luther comments on some details: His
Latin is not good enough to write the preface for the Postil as requested by "our Crato," and therefore Bucer should write this preface; even though at the moment an envoy of Henry VIII is at the court of Elector John Frederick, there is no reason at all for hope that anything might be accomplished with the King; the Emperor has lost both luck and God's blessing by allying himself with the Pope. In closing
Luther extends greetings to John Sturm and John Calvin, and makes a rather cutting remark about Jacopo Sadoleto and the Italians.
On Martin Bucer, see LW 48, 247, n. 13.
Text in Latin: WA, Br 8, 568–569.1
To the illustrious man, Mr. Martin Bucer, bishop2 of the church at Strassburg, a true servant of the Lord, my dearest brother in Christ
Grace and peace in the Lord! I think, my Bucer, that you know it is not necessary for me to write more frequently to you.3 You have more leisure and are younger, not to mention the work and the problems with which I am loaded down every hour. Therefore assume that you have been promptly answered each time you write to me. For I hope that there is real unity of heart between us. I assume the same regarding all your colleagues,4 whom I ask you also to greet reverently in my name. We are grateful, of course, that you do not leave us in the dark about what is going on among you people, especially in matters pertaining to the Cross, that is, the Word of the Crucified. St. Peter's word which says, "They5 are bringing upon themselves a swift destruction,"6 is coming true. They wish to perish.7 Again they are spreading great threats, and (so they boast) efficacious ones. May God destroy their plans,8 as he has done thus far, even though our sins, ungratefulness, and contempt9 are signs of some great calamity for us. People among us
[here] take as some kind of harsh punishment the fact that winds and waters have been raging so extraordinarily for six weeks already, so that10 our old people can remember nothing similar.
Our Crato has requested of me a preface to my Postils. But I am not well versed in Latin; if I ever was, it must be that by not using any Latin for such a long time and by using German instead, I have forgotten it.11 I have asked Crato to request the preface from you, and I am still requesting this.12
I13 am afraid that your hopes regarding the King of England are empty. We heard the English themselves, while they were here,14 complaining about their King and admiring our freedom. Now the King has an envoy at our Sovereign's court; but that envoy neither brought nor reported anything that could give any hope. May the Lord direct the King's heart,15 together with all the other kings, to his glory.
The prophecies about the Emperor have now become a reality: all luck and all of God's blessing left him after he had allied himself with the Pope whom God detests. But they blame all this on us.16
Farewell, and please greet reverently Mr. John Sturm17 and John Calvin;18 I have read their books with special pleasure.19 I wish Sadoleto20 would believe that God is the creator of men even outside of Italy. But this thought does not enter the hearts of the Italians since of course they alone, ahead of the rest of mankind, have totally lost their minds because of their arrogance. Again, farewell.
To Elector John Frederick - 61 Wittenberg, October 23, 1539 When the legation of the Smalcaldic League left London for Germany on October 1, 1538,1 they took along a letter to Elector John Frederick2 in which Henry VIII praised the members of the legation for their piety and learnedness, and expressed his hope that Melanchthon and other learned men would soon come to England in order to conclude the matter, that is, an alliance between Henry and the league. The one condition of the league on which such an alliance depended was unity in doctrinal matters. And it was precisely on this point that the King intended to stay flexible. Whatever was accomplished in 1538 regarding doctrinal matters was of little importance, for the Thirteen Articles3 (the result of the deliberations between the English and the envoys of the league) never gained official status in England; in addition the articles did not produce any solution to the crucial issues.4 Yet for political reasons Henry
VIII kept up his efforts to bring about an alliance with the German Protestants, and in January of 1539 he again dispatched Christopher Mont to Germany.5 The King ordered him to find out as much as possible about the political plans of the Smalcaldic League, to press the league to send a legation of prestigious men to England, and to get from the league information about the political position and the religious views of the ruling family of Cleve. Cromwell ordered Mont to explore the possibilities of a marriage of Mary Tudor into the ruling family of Cleve, and a marriage between one of the daughters of the duke of Cleve and Henry VIII. In addition, Mont was to assure the league that Cromwell would do everything in his power to have Henry VIII participate in the affairs of the league.
Mont discharged his mission at the Frankfurt meeting of the Smalcaldic League in spring of 1539.6 At this meeting the league dispatched Francis Burchart and the Hessian councilor, Louis von Baumbach, to England. In addition, the Germans informed the King that their position on controversial matters had been made sufficiently clear to the King, that they would not abandon their position regarding private mass, communion "in both kinds," and the marriage of priests, and that the King should finally shake off all the vestiges of papalism.7
Shortly after Burchart and von Baumbach had arrived in London a change in Henry's ecclesiastical policies occurred. On April 28 that Parliament was convened which on June 16 passed the Six Articles; on June 28 these articles became law, the transgression of which could be punished even by death. Thus the foundation of what is commonly called the "Catholic Reaction" in Henry's policies had been laid, and the King's interest in an alliance with the Smalcaldic League diminished. The German envoys were therefore forced to leave London empty-handed on May 31, 1539.8
In order to keep the contacts with the Smalcaldic League open, at the end of August, 1539, Cromwell again dispatched Christopher Mont to Elector John Frederick and Landgrave Philip of Hesse.9 Mont was to tell the Elector that, even though there were some issues on which the King did not agree with the German evangelicals, the King nevertheless still repudiated the pope, and that a common foe made a common cause. Mont was further to try to win the Elector over to the idea that the Wittenberg theologians should not write against the Six Articles, and that another legation should be sent to England.
Mont was with the Elector at the beginning of September,10 and on September 16 he received a polite yet firmly negative answer which was critical of the King: the Elector blames the King for the collapse of the negotiations; the Six Articles are an open affirmation of the papacy and condemnation of the evangelicals; the Elector is in no position to prevent his theologians from writing against the articles.11
Thus at the end of September, 1539, the negotiations aimed at an alliance between England and the Smalcaldic League had col lapsed. In view of the Six Articles the German evangelicals felt betrayed by Henry.12 Notwithstanding this development, the negotiations between the English and the court of Cleve aimed at bringing about the marriage between Henry VIII and Anne of Cleve were continued.13 Since on the basis of dynastic relations Elector John Frederick was involved in this project, Francis Burchart was again sent to England, along with John von Dolzig and the representatives of Cleve.14 The purpose of this mission was to negotiate the marriage contract. The mission was successful: the marriage contract was completed.15 And Burchart was able to gain a first-hand view of the situation in England as it was developing under the impact of the Six Articles; according to the impressions which he took back to Germany, not all was lost for the cause of the gospel in England.16 Thus at the end of October, when
Burchart for the third time returned from England, prospects for a renewal of negotiations between England and the Smalcaldic League were not as dim as at the end of September.
- 62 Meanwhile in another way the contacts between Henry VIII and the German Protestants were kept alive, notwithstanding the Six Articles. In attempts to counteract the papal party around the King, to forestall the full consequences of the Six Articles, and to save the cause of the gospel in England, Martin
Bucer, on September 16, 1539, wrote to Landgrave Philip of Hesse. In his letter Bucer blamed the developments which led to the Six Articles on the facts that Melanchthon (who alone would have been capable of dealing with the sophistry of the papal party in England) was never sent to England, that in October of 1538 Myconius and Burchart had left England prematurely, and that the Germans always lacked courage and vision. In order to save whatever could be saved for the cause of the gospel in England, Bucer argued, Melanchthon should be sent to England at once.17
On September 30 the Landgrave informed the Elector of Bucer's letter, and on October 7 the Elector informed his chancellor emeritus, Gregory Brück, of this correspondence. On October 11 the Elector replied to the Landgrave that there was no hope that Henry could be gained for the gospel, that Bucer was wrong in blaming the German evangelicals for the collapse of the negotiations, and that all further negotiations with the English would depend on the news which Burchart and von Dolzig would report from London. As he had done in the answer given to Mont, so in these letters the Elector put the blame for the collapse of the negotiations with England squarely where it belonged and thus clearly established his position; nevertheless on October 12 he requested his Wittenberg theologians to draw up a brief on the situation, especially on Bucer's argument that the German evangelicals were at fault for the developments in England, and were therefore obligated to take the initiative by sending Melanchthon to England.18
Letter No. 288 is this brief. Luther and some of his colleagues point out that the German evangelicals have done everything possible in this matter, that the King's recent actions and statements make clear beyond doubt that he stubbornly acts contrary to his conscience, and that therefore he is to be abandoned as a stiff-necked person. Since the King was never serious about the gospel, but only used it whenever it suited him, says Luther, there is no further need or possibility of dealing with him. Even to send
Melanchthon to England would accomplish nothing other than more useless discussion since the King refuses to commit himself to the gospel. Notwithstanding this position, the Wittenberg theologians leave it up to the Elector to decide whether to negotiate further with Henry VIII. They promise to compose swiftly an expostulatio of the King and to admonish him once more. In conclusion they also mention that arrangements have been made for the rapid printing of a book sent to them by the Elector.
On Elector John Frederick, see LW 48, 181 f.
Text in German: WA, Br 8, 572–57519 To the Most Serene, Noble Sovereign and Lord, Sir John Frederick, duke in Saxony, archmarshal and elector of the Holy Roman Empire, landgrave in Thuringia, margrave in Meissen, and count of the castle in Magdeburg, etc., etc., our Most Gracious Lord
First of all, God's grace through our Lord Jesus Christ! Most Serene, Noble, Most Gracious Elector and Lord! We have read through Mr. Bucer's letter20 and realize that it has been written in great earnestness, no doubt with good intention, and as a direct result of the information given by the refugees; we, too, heard similar miserable lamentations from some of those who are at Hamburg.21 Even though these people hope to get help through us, as all those afflicted [and] in need search everywhere for help, yet we know of no way to help them. As far as we personally are concerned, we do not shy away from any danger or labor; yet it is also true that in the matter of instructing and admonishing the King22 enough has been done by our party, and this for the following reasons:
St. Paul says:23 He who is weak is to be tolerated, but he who is stiff-necked is to be let go, for according to Paul he is condemned by his own judgment; that is, he openly acts contrary to his conscience.
On the other hand, he is called weak who wants to learn and does not attack that which he understands, but accepts, affirms, and promotes it.
That the King of England acts contrary to his conscience may be seen from the following: He knows that our teaching and position on the usage of the whole sacrament,24 on confession, and on the marriage of a priest are correct, or at least he knows that our teaching is not contrary to God's Word. [But] now he says in his articles and in his edict25 that some of these points are contrary to God's law.
This the King certainly says contrary to his own conscience. For much written material has come to him, both publicly26 and also addressed to him personally.27 He has read this material, and he has received sufficient information from his28 and from our envoys.29 He himself has also had a little book by Sarcerius
—in which these issues are dealt with briefly—translated into English, and ordered it to be printed, and has used it as his prayer book.30 We also hear that [at one time] he talked quite differently about this teaching, and said about [the King of] France,31 among other things, that that man does evil in attacking this teaching, for he understands it and knows that it is correct. In addition, the King has many godly, learned preachers, the deposed Bishop Latimer, Cranmer,32 and others to whom he listened previously, and whom he tolerated for a while.
Notwithstanding all this, the King suddenly condemns this teaching more harshly than the pope who, of course, never stated that the marriage of a priest is contrary to God's law, etc., [or] that it is God's commandment to tell [all individual] sins in the confessional.33 Like Nebuchadnezzar with his pillar,34 the King decrees punishments; [that is,] he intends to kill those who do not obey these articles.35 He also started this persecution in a horrible way, for many are in jail and are awaiting the punishment.36 That means, like Herod,37 he has used this teaching for a while to his advantage, but now he attacks it, arid [thus it can be seen that] the devil begins to use a new ruse: since the papal power has to fall, the devil now urges the great kings to use religion as it is opportune for them, for their profit and advantage.
A cruel blindness will follow from this, for there is [now] no reason that the kings of all territories, [of] Spain, France, England, Hungary, and Poland should protect the bishops and the estate of priests, on whom the mass and all the other errors depend, except for this one reason—that the kings are eager to have people available for the chancellery, for legations, and for all kinds of evil actions, so that these same priests might maintain their status, even without the kings' expenses.38
Besides this, the kings see that the crude people are attached to the mass and the routine ceremonies, and do not like to have these idols taken away. Therefore the kings arrange it so that they and the priests are able to retain more authority. But the kings maintain what they want and make ordinances to their advantage. We worry, therefore, that this King is of such a mind, [and] that he does not seek God's glory, but wishes to do and decree what he himself desires. He said to the Vice-Chancellor that he alone intends to rule his kingdom;39 by this he has shown that he does not think highly of this teaching, and intends to create a religion for himself, as Antiochus40 and others did.
Second, since it is now out in the open that the King is acting contrary to his conscience, we think that we are not obligated41 to admonish him once again, but that we are free to abide by St. Paul's rule42 which states that one should twice admonish one's opponents, and if this does not help one should then avoid them as people who act contrary to their consciences. Such admonishing has now taken place,43 yet the King flails against his conscience. With such people no instruction is of any use.
We also hear44 that the King is a sophist and glossator who colors all articles with a little gloss, [yet] wants to pretend to affirm them. He who has no desire for clear, certain truth may easily get entangled and has to pay the price regardless of whether he must open his mouth wide like a pike45 who tears himself off the hook.
In Ecclesiasticus 3746 it is written that to him who uses sophistry God will not give grace; he will not receive wisdom, for there is no end to the mulling-over of things, and the twisting of them. Therefore nothing permanent can be accomplished with such people, and experience teaches us how harmful it is [to try to do so], especially for the lords.47 Since the King is eager for such glossing, as we indeed hear, we have little hope that he will commit and submit himself wholeheartedly to the Word of God.
One also has to consider the people who are now in power and favor around the King. They too have no consciences. The man from Winchester,48 while traveling around the country, is accompanied by two unchaste females dressed in men's clothing.49 Yet he declares that the marriage of priests is contrary to God's law. He is so arrogant as to say in public that he intends to maintain against the whole world that the thesis,50 "We are justified by faith," is wrong. Among tyrants he is the greatest; prior to this year he pushed for the burning of two people solely on the ground of transubstantiation.51 And so the proverb is true: like master, like servant.52
From all this we conclude that thus far we have done everything possible.53 We know that we did everything with the best Christian intention, and maintain that we are not obligated to try further to deal with the King; there is little hope for such an undertaking. Perhaps God does not wish his gospel to be touted by this King who has such a bad reputation.
We leave it to Your Electoral Grace's further deliberations whether one should try once more. Nothing shall be omitted. We all shall put together an expostulatio54 addressed to the King and exhort him once