Item #4415 Ein Sermon vom Creutz und Leiden und wie man sich darein schicken sol. Martin Luther.
Ein Sermon vom Creutz und Leiden und wie man sich darein schicken sol
Ein Sermon vom Creutz und Leiden und wie man sich darein schicken sol
Ein Sermon vom Creutz und Leiden und wie man sich darein schicken sol

Ein Sermon vom Creutz und Leiden und wie man sich darein schicken sol

Wittenberg: Hans Lufft, 1531.

Price: $3,800.00

Quarto: 18.6 x 14 cm. [24]p. Collation: A-C4 (complete with final blank).

SECOND EDITION (1st ed. Nuremberg 1530).

Bound in modern paste-paper stiff wrappers. With a fine historiated woodcut border (Luther, TE 34). Lower edge cut irregularly. Finger-soiling to lower margin of t.p. Last leaf with traces of folds and wax seal remnant. With a contemporary gift inscription by an unknown person to the humanist, poet and pedagogue Jakob Micyllus (aka Moltzer, 1503-1558): "D. Jacobo Micillo amico suo forti"

Micyllus studied in Erfurt from 1516 to 1522, where he had joined the humanist circle of Eobanus Hessus and gained the friendship of Joachim Camerarius. In 1522 he accompanied Camerarius to Wittenberg, where he would study under Melanchthon from 1522 to 1524. Micyllus was an accomplished neo-Latin poet and editor and translator of classical texts, including Homer (with Camerarius), Lucian (Micyllus acquired his nickname from one of Lucian’s characters), Hyginus, and Ovid. In 1535 he rendered Tacitus’ “Germania” into German. In 1547 Micyllus accepted the chair for Greek at the University of Heidelberg, became dean of the artist faculty in 1548 and in 1549 a member of the commission for the revision of its library. In 1550, at Melanchthon’s request, he edited his former teacher’s Latin grammar. While he tried to steer clear of religious controversy, Micyllus was dedicated to Luther and his reform movement.

Luther delivered this sermon on Easter Saturday 1530, one day after his arrival in Coburg, where he stayed in order to be close to the Diet of Augsburg.

“In ‘The Sermon at Coburg on Suffering and the Cross’ of 1530 Luther explores the thought of Colossians 1:24. By his interpretation, not only Paul but every Christian suffers so that Christ’s suffering may be made complete. The suffering of the believer is even said to complete Jesus’ ‘gantze Christenheit’. Here it is not only a case of Christ’s suffering flowing out into the church; the church’s sufferings flow back into the sufferings of Christ.”(Kelly, The Suffering Church, Concordia Theological Quarterly, Vol 50, n. 1, p. 9)

“This sermon was preached on the day after Luther's arrival at Feste Coburg where he stayed during the Diet of Augsburg at which the Augsburg Confession was presented. Among the congregation in the chapel of the castle were the Elector John, Count Albrecht of Mansfeld, Melanchthon, Justus Jonas, Veit Dietrich, John Agricola, and some thirty retainers of the Elector. Notes for the sermon were taken down by Veit Dietrich, who prepared the printed version of 1530, but the notes themselves were incorporated in Georg Rörer's collection. Another transcript by Stoltz is also extant. Text in German; WA 32, 28-39.”(Doberstein, LW, Vol. 51, p. 195)

“[W]e must note in the first place that Christ by his suffering not only saved us from the devil, death, and sin, but also that his suffering is an example, which we are to follow in our suffering. Though our suffering and cross should never be so exalted that we think we can be saved by it or earn the least merit through it, nevertheless we should suffer after Christ, that we may be conformed to him. For God has appointed that we should not only believe in the crucified Christ, but also be crucified with him, as he clearly shows in many places in the Gospels: ‘He who does not take his cross and follow me,’ he says, ‘is not worthy of me’ [Matt. 10:38]. And again: ‘If they have called the master of the house Beelzebul, how much more will they malign those of his household’ [Matt. 10:25].

‘Therefore each one must bear a part of the holy cross; nor can it be otherwise. St. Paul too says, ‘In my flesh I complete what is lacking in Christ's afflictions’ [Col. 1:24]. It is as if he were saying: His whole Christendom is not fully completed; we too must follow after, in order that none of the suffering of Christ may be lacking or lost, but all brought together into one. Therefore every Christian must be aware that suffering will not fail to come.

“It should be, however, and must be the kind of suffering that is worthy of the name and honestly grips and hurts, such as some great danger of property, honor, body, and life. Such suffering as we really feel, which weighs us down; otherwise, if it did not hurt us badly, it would not be suffering.

“Beyond this, it should be the kind of suffering which we have not chosen ourselves, as the fanatics choose their own suffering. It should be the kind of suffering which, if it were possible, we would gladly be rid of, suffering visited upon us by the devil or the world. Then what is needed is to hold fast and submit oneself to it, as I have said, namely, that one know that we must suffer, in order that we may thus be conformed to Christ, and that it cannot be otherwise, that everyone must have his cross and suffering.

“When one knows this it is the more easy and bearable, and one can comfort oneself by saying: Very well, if I want to be a Christian, I must also wear the colors of the court; the dear Christ issues no others in his court; suffering there must be.

“This the fanatics, who select their own cross, cannot do; they resist it and fight against it. What a fine and admirable suffering that is! And yet they can reproach us, as if we did not teach aright concerning suffering and they alone can do it. But our teaching is this, that none should dictate or choose his own cross and suffering, but rather, when it comes, patiently bear and suffer it.

“But they are wrong, not only with respect to their choosing their own cross, but also in that they flaunt their suffering and make a great merit of it and thus blaspheme God, because it is not a true suffering but a stinking, self-chosen suffering. But we say that we earn nothing by our suffering and therefore do not frame it in such beautiful monstrances as they do. It is enough that we know that it pleases God that we suffer in order that we may be conformed to Christ, as I have said.

“So we see that the very ones who boast and teach so much about cross and suffering know the least either about the Cross or of Christ, because they make their own suffering meritorious. Dear friends, it isn't that kind of thing at all; nor is anybody forced or compelled to it. If you don't want to do it for nothing and without any merit, then you can let it lie and so deny Christ. The way is at hand, but you must know that if you refuse to suffer will also you not become Christ's courtier. So you may do either one of these two, either suffer or deny Christ.

“If you are willing to suffer, very well, then the treasure and consolation which is promised and given to you is so great that you ought to suffer willingly and joyfully because Christ and his suffering is being bestowed upon you and made your own. And if you can believe this, then in time of great fear and trouble you will be able to say: Even though I suffer long, very well then, what is that compared with that great treasure which my God has given to me, that I shall live eternally with him?”.

Benzing 2899; VD 16, L 6258; For the English text, LW, Vol. 51 p. 195-208