[51] To Spalatin, February 27, 1521, “Briefwechsel,” 3, p. 90.
[52] Preface to the writing “Von welltlicher Uberkeytt wie weytt man yhr Gehorsam schuldig sey” (1523). “Werke,” Weim. ed., 11, p. 246; Erl. ed., 22, p. 62 f.
[53] “Vom Missbrauch der Messen,” 1521-1522, “Werke,” Weim. ed., 8, p. 561; Erl. ed., 28, p. 139. To Spalatin, August 15, 1521, “Briefwechsel,” 3, p. 219: “Principem esse et non aliqua parte latronem esse, aut non aut vix possibile est, eoque maiorem, quo maior princeps fuerit.” This he says in excuse of his acceptance of the hospitality of the Wartburg offered him by the Elector.
[54] “Werke,” Weim. ed., 8, p. 679; Erl. ed., 22, p. 48 f. “Von welltlicher Uberkeytt.”
[55] To the Elector Frederick and Duke Johann of Saxony, July, 1524. “Werke,” Weim. ed., 15, p. 210 f.; Erl. ed., 55, p. 256 f. (“Briefwechsel,” 4, p. 372). Cp. for above passages P. Drews “Entsprach das Staatskirchentum dem Ideale Luthers?” in “Zeitschrift für Theol. und Kirche,” 18, 1908, Ergänzungsheft, p. 31 ff.
[56] Drews, ibid., p. 34.
[57] Cp. vol. ii., p. 113.
[58] “Werke,” Erl. ed., 11², p. 245 f. Church Postils. Sermon for Easter Monday, published in 1523. Order and instruction [how henceforward the sacrament is to be received]. Cp. ibid., p. 197. Cp. our vol. ii., p. 298, where Luther says: “Those who do not believe do not belong to the kingdom of Christ, but to the kingdom of the world.”
[59] “Troubled consciences” alone would appreciate the consolation in his chief doctrine, viz. that of Justification, for which reason Melanchthon in the apology of the Augsburg Confession (“Symbol. Bücher10,” pp. 87, 90, 118, 120, 174) is fond of representing Justification by faith alone under the aspect of a solace and consolation amidst the terrors of conscience caused by the consciousness of sin. Whoever had not experienced such fears could have no real understanding of Justification. Such a view of Justification, K. Holl, a Protestant theologian, remarks had its value while it was still a question of winning over Catholics to the new teaching, since, according to Luther, the Catholic trust in works necessarily led to “despair.” But, in the new generation, who had grown up as Lutherans, “consciences were already comforted before ever they experienced any terrors”; nor did Luther make it at all plain how often, i.e. whether “once only or more frequently,” it was necessary to experience the consoling power of the Gospel amidst terrors of conscience in order to arrive at the full assurance of Justification. “Die Rechtfertigungslehre im Lichte der Gesch. des Protestantismus,” 1906, p. 14.
[60] “Das eyn Christliche Versamlung odder Gemeyne ... Macht habe alle Lere zu urteylen.” “Werke,” Weim. ed., 11, p. 401 ff.; Erl. ed., 22, p. 140 ff.