From the counter institutions of the Roman court.
Pope Leo orders the new general of the Augustinians, Gabriel Venetus, to dissuade Luthern from his nobility.
143 Pope Leo's letter of January 23, 1518, in which he offers Gabriel Venetus the office of General of the Augustinians.
This and the following document is taken from the Papal Secretary, Petrus Bembus, Writings, lib. XVI, no. 17 and 18, x. 376.
Translated into German.
To Gabriel Venetus, Promagister of the Order of Augustinian Hermits.
After last summer we received Egidius of Viterbo, from the Order of the Augustinian Hermits, whose teacher I have been for some years, into the Order and into the College of my brothers, the most reverend Cardinals of Rome, we have been thinking in particular during these whole months, who would be most capable of holding Egidius' position as Promagister of this Society until the time appointed by the laws to proceed to the election would come, at which time the whole Order itself and the Society could ordinarily single him out and elect him as Head. For, indeed, this great and extensive Order itself, which is divided into eight and twenty provinces, has 1393 buildings and very many excellent colleges, could justifiably demand of us that we see to it that from the great number of the
I was driven by the love and affection with which I have always been attached to this order, as well as by my old kinship and connection with this order, to spare no effort and labor in searching for a man to accomplish what I wanted and ardently desired: namely, that I would bring to this position and make a promagister a man who surpasses all others in honesty, godliness, prudence and erudition. Since you alone, according to the testimony of Egidius himself and of many understanding men, are considered capable of this office because of the many conversations you have had, I hereby also appoint you in Egidius' place as Promagister of the Augustinian Order until the time of the election, and grant you all the liberties, privileges, dignities, income, remuneration, and advantages that you are to enjoy before the other magistrates. And since you will easily see from this how highly I think of you, you will see according to your prudence that you may not only maintain but also increase the confidence that everyone has in you, based on my good opinion of you, through your justice, integrity and diligence. And because I have been told by many, which I was very pleased to hear, since it is a proof of your honesty, sincerity and your good, quiet, gentle and peace-loving disposition, that you never asked for the higher positions, dignities and services in your order, but rather, after the once with glory and honor administered and given to you without your pleading, that you have not asked for a higher position.
If you have refused all other prefectures, renounced all honorary offices, and have much rather been devoted to the beautiful sciences and to the holy divine teachings in silence and tranquility, than have been popular in public offices, and therefore it could easily happen that you would also refuse this honorary rank, which is the highest among all of you, then it shall not be withheld from you that you are not allowed to refuse this office. Accordingly, be cheerful and confident, and prepare yourself to assume the care for the preservation and government of your Order, which has spread so far and almost into all parts of the world, and to take up the office, which I hereby command you of my own free will, joyfully and to administer it magnanimously. Given January 23, 1518, in the fifth year. From Rome.
144 Pope Leo's letter of Feb. 3, 1518, when Gabriel refuses to accept the office offered to him, in which he commands him that, by virtue of his owed obedience, he should take up this office without further delay, and seek to quiet Luthern as quickly as possible, both by letters and by learned and pious negotiators.
Translated into German.
To Gabriel Venetus, Promagister of the Order of Augustinian Hermits.
Your letter, so emphatically as wisely arranged, in which you thank me for the office voluntarily offered to you by me, and reject the same under certain stated reasons why you could not accept it, encloses a request that you be spared with it, partly because of your nature, which would be more accustomed to rest than to public activities, partly because of your all too weak mind and dexterity, which is why you detest high and important things, partly because of your weak physical constitution, has been very pleasant to me, because I can therefore take the opportunity to tell you my opinion frankly. For I am very pleased that you are not puffed up by any desire to rule over others, which is otherwise found in the vast majority of people; and that you, in humble contemplation of your powers and your ability, consider this to be quite small, stems from your, where
not perfectly virtuous nature, but from your immense honesty and your not insignificant intellect. As for your qualities, although I have heard them praised and extolled by everyone, I am also very pleased that I have been convinced of them myself from your letter. For the fact that you state in it that you have a weak body and often fall ill does not bother me at all, because you are all the stronger in mind. For I hope that the Lord will give you strength and power so that you can bear his burden, which he has placed on your shoulders through me, with courage and to great benefit. Therefore, this careful apology of yours has done so much for me that I love you even more and think much more highly of you than I did before. However, it did not bring me to the point that I should give you leave of absence. Rather, I can assure you that this has strengthened my judgment of you, increased my affection for you, and refreshed me, so that, since no one has ever been heard of before (but I am speaking of your own brethren) who would have refused this generalship, and most of them, on the other hand, were eagerly striving for it, I would all the more like to see you placed above your order. For I am not at all concerned that you should let yourself be led astray either by avarice, because you have made nothing of the whole matter, or by love or hatred of others, since you have not looked to yourself, in conferring certain honorary positions and offices, or that you should proceed unjustly in the administration of justice and in punishment, since you demand nothing to be done, strive for nothing, want nothing: since it is almost impossible that he who knows how to govern himself rightly should not also do justice to others. Such a man must be given a regiment; such a man must be set above others. Therefore I command you under the law that deals with the resigned office of governor that you take up this office immediately and do not hope that your excuses will be accepted. And that I charge you immediately with something so that the most noble and important part of your office may now be occupied: I want and wish that you may take the trouble to dissuade Martin Luthern, a monk of your order, of whom you will know that he is starting all kinds of unrest in Germany, from lecturing new teachings to our people, which they are to accept, if possible, according to the authority which the prefecture grants you, from his intention, both by letters as well as by
by learned and righteous negotiators, of whom many will be found everywhere, who will endeavor to calm and appease the man. If you do this soon, it will hopefully not be difficult to dampen the fire that has just arisen. For anything that is still small and has only raised its head a little will not withstand a great and violent attack. But if you linger and lose heart, I worry that we can no longer provide the means to extinguish the fire, even if we want to. For the evil is gaining the upper hand from day to day, becoming stronger and more powerful, so that nothing seems to be so dangerous as delay. I consider it unnecessary to order you to do everything piecemeal in this matter. Your virtue, your conscience, your righteous nature, your peculiar erudition will already teach and remind you what you have to do and how you have to attack the matter. In general, I recommend to you only this, that you use all your mind and thoughts, diligence, effort and work, so that we reach our goal. This is rightly demanded of you, partly because you now have to command him, partly because you surpass others in intellect and erudition, partly because the common being you serve cares so much about it, partly also because I especially demand it, who love you so much and put so much emphasis on you that you secretly have to thank me for everything. Given February 3, 1518, in the fifth year. From Rome.
The papal confirmation of the new General Gabriel, who was unanimously elected in Venice on June 5, 1519, when deputies of the Augustinian monasteries from all countries had gathered there.
From the writings of Petrus Bembus, lid. XVI, no. 22, p. M2.
Translated into German.
To Gabriel Venetus, General Emeritus of the Augustinian Order.
I waited with longing to see how your election would have gone. For a day passed before I received your letter, in which you reported and mentioned many pleasant things, among which one always pleased me more than the other: first, that Cardinal Egidius had returned from the Spanish legation and had landed at Venice at a time when the sea was completely calm, and that the entire Senate had caught up with him and taken him to a splendid house with great solitude.
I have accompanied. But I am not surprised about that. For this city is very hospitable to distinguished men, and it has always held him in great honor. But I am surprised that he came from such a remote area at that time to attend the election. Oh, how did not this arrival happen at such a convenient time! You thought that there would have been more than 1100 of your brethren to cast their votes, and that you would have received a considerable amount of money for the maintenance of these people from the common treasury. All this is pleasant to me. For it seldom happens, and we never remember, that the Augustinians gathered somewhere in such numbers and stayed together for so many days in a row, nor that they ever spent so much money together. But that you were appointed and declared General of the Order by all their votes in such a way that not even a single electoral vote was against you, I consider that almost a miracle, and not only I, but also those who were with me when I read your letter, especially Cardinal Ruffus, who thinks very highly of you, and could not refrain from bursting into these words: something like that would not have happened at that time. Therefore, I congratulate you, not only that this office has fallen to you, who have always made nothing of it, but rather that the same has been done to you in such an excellent way and with such general applause from your Order that no one among the large number of men could be found who would not have considered you worthy and skilled for this office. But as far as I am concerned, I am also pleased that my judgment of you has been approved by the entire Order, and that it has turned out in such a way that everyone seems to have had the same good opinion of you in which you stood with me. Since this is the case, you must make every effort to ensure that all your brothers recognize and are convinced that you have proved yourself in the administration of the Generalate just as they thought you were before it was handed over to you. This so strange and wonderful agreement of your brethren and my glorious testimony given to you is what has imposed on you the great burden, which will not do you honor if you act rightly, but rather disgrace if you administer it badly. For a man who is considered honest and righteous is not admired and praised at all if he has done something good and praiseworthy; most people demand this.
But if he is carried away by malice or injustice, they do not consider both those on whom he undertakes to act unjustly, but rather themselves to be deceived. But I am by no means writing this because I am concerned that you will not satisfy people's desires, hopes and wishes, but only to incite you to satisfy them completely. By the way, since the Augustinian Order asks me to confirm what it itself ordered and decreed when you were appointed to this office, I have also done so and have added my own words to this letter. Farewell, fear God, hold above justice.
Since Gabriel Venetus, Promagister of the Order of Augustinian Hermits, has called an assembly of his brethren in Venice, and 1100 such brethren from all regions have gathered for this assembly, but Gabriel, for the sake of his virtue and piety, was unanimously elected General of the Order on the day of the election by the named 1100 men, I, Pope Leo the Tenth, recognize this election as valid, consider it approved, approve it and am satisfied that he takes up this office. Given June 5, 1519, in the seventh year (of our papal dignity). From Rome.
B. How one wanted to make the trial of the Lutherans in a nutshell.
Luther is cited before the spiritual court in Rome.
Luther's own report of the papal citation issued to him to appear in Rome within sixty days. Beginning of November 1518.
See Luther's gloss on the Breve of Pope Leo X to Cardinal Cajetan, Document No. 177.
Luther's letter to Spalatin at Augsburg, in which he asks him, after receiving a citation, to have his cause investigated by the Elector in Germany.
August 8, 1518.
The original of this letter is in the Anhaltisches Gesammtarchiv in Zerbst. Printed by Aurifaber, vol. I, p. 53; by Löscher, Ref.-Acta, vol. II, p. 620; by De Wette, vol. I, p. 131 and (according to the original) in Erlanger Briefwechsel, vol. I, p. 213. We have translated from the latter.
Newly translated from the Latin.
To the highly learned and at the same time very best friend, his Georg Spalatin, now at Augsburg, who is to be loved sincerely in Christ.
Jesus.
Hail! I am now in the greatest need of your help, dear Spalatin; indeed, the honor of almost our entire university needs it with me. But it is this, that you stop at our most noble prince and D. Pfeffinger, that our prince and the imperial majesty affect this to me at your pope, that my matter is referred or transferred to German lands, as I have written to our prince. 1) For thus [by dragging the matter to Rome] you see how treacherous and malicious those preachers, my murderers, are out to destroy me. I would have written to Herr Pfeffinger because of this very matter, that he would effect this favor for me with the imperial majesty and the prince through his and his friends' service, but this must be done hurriedly. They have set me a short time, as you can see in this bog (Lerna) 2) of the citation. You will read them at the same time with their many-headed monsters (hydris) and abominations. Therefore you will see to it, you love me and hate godless beings, that you soon obtain advice and help from the prince. When you have obtained this, you will report it to me, or rather to the venerable father, our vicar Johann Staupitz, who is perhaps already with you in Augsburg or will be soon. For he is staying in Salzburg and has promised the Nurembergers to come there for the Feast of the Ascension 3). Finally, I ask you not to be anxious or distressed for my sake: "The Lord makes an end of temptation" [1 Cor. 10:13].
Now I answer to Silvester's dialogue, 4) which is quite forest (syIvestro) and completely uncouth. You will soon have the whole, as well as it will be finished. Just the-
1) This letter seems to be no longer available.
2) I,6rna literally of very many evils that have been brought together and piled up at once against one (Erl. Briefw.).
3) This is to be understood from Assumption Day (August 15).
4) Walch, St. Louis Edition, vol. XVIII, 310. Luther's response to this ibid. col. 344.
This extremely lovely person is both my adversary and my judge, as you will see in the citation. Farewell. Since I am burdened with many writings, I cannot write more extensively. Wittenberg on the day of St. Cyriac [August 8] 1518. Brother Martinus Eleutherius, Augustinian.
Luther's letter to Spalatin, in which he testifies to his courage and asks the Elector to ensure that he is denied a letter of safe conduct. August 21, 1518.
The original of this letter is in the Anhaltisches Gesammtarchiv in Zerbst. Printed in Aurifaber, vol. I, p. 76; in Löscher, Ref.-Acta, vol. II, p. 621; in De Wette, vol. I, p. 132 and in Erlanger Briefwechsel, vol. I, p. 218 after the original. Löscher and Walch have the wrong date: August 15. We have translated according to the Erlangen edition.
Newly translated from the Latin.
To his Georg Spalatin, priest of Christ, now at Augsburg, librarian to Duke Frederick of Saxony, his learned friend.
Jesus.
Hail! The messenger I sent to the most illustrious Prince Frederick has not yet returned, so I am still waiting to see what the Lord will do through you in my cause. I have heard, however, that the most reverend Cardinal Cajetan has mainly been instructed by the pope to make the hearts of the emperor and the princes hostile to me with all zeal. So much does even the conscience of so great popes fear, nay, so great and so intolerable is the power of truth over the works done in darkness."
But I, you should know, my dear Spalatin, fear nothing in all these things. Even if their flattery or power succeeds in making me hateful to everyone, I still have the position of my heart and the awareness that I recognize and confess that I have everything I have and everything they dispute from God, to whom I also gladly and willingly offer and present it: if he takes it, let it be taken; if he receives it, let it be received; and his name be hallowed and praised forever. Amen.
I do not yet see quite how I could escape the church punishments intended for me if the prince does not come to my aid. Again, I would rather lie in punishment forever than have the prince come under any evil suspicion for my sake. Believe, therefore, that as I offered myself before, so I offer myself now, and say this to whom you will or to whom it seems good to you. I will never be a heretic. I can err in disputing, but I do not want to assert anything firmly, nor do I want to be caught by people's opinions.
It seemed good to our friends, both the learned and those who are well advised, that I asked our Prince Frederick for a safe conduct (as it is called) through his dominions. If he should refuse me this, as I know he will refuse me, then I would have a quite just objection and excuse not to appear in Rome (for that is how they talk). Therefore, if you would also, in my name, send a written notice to the most illustrious prince, in which he would deny me the letter of safe conduct, and leave it to me at my own risk if I wanted to go, you would do me a great favor. But here action is needed soon. The days are hurrying by, and the appointed day is approaching, and the land separates us too far, and business hinders us.
I am sending the explanations of my theses, 1) but printed incorrectly; so my temporary absence has harmed 2). Against the dialogue of Silvester, yes, at the same time as the dialogue itself, 3) my answer is printed in Leipzig, which I will also send to you shortly. I am very sorry that my name and my cause have risen so high and grown so much, that it has caused trouble even for such great princes, and that such a great clarity of such great lights 4) is about me, who am a very small person. I thought that I would be too contemptible, especially as a disputator, than to
1) Walch, St. Louis Edition, vol. XVIII, 100. The printer of the resolutiones was Johann Grünenberg at Wittenberg.
2) in Heidelberg.
3) by Melchior Lotther. Cf. St. Louis edition, vol. XVIII, 344.
4) It seems to us that this is to be referred to New Year's Eve.
My peers, let alone mediocre people should move. Fare well in the Lord forever. Wittenberg, on Saturday [in] the Octave of the Assumption of St. Mary [August 21, 1518.
Brother Martin Eleutherius, Augustinian.
But they [our friends] also advise that care be taken that the date of the writing (as it is called) be anticipated, so that it be dated as written before the evening of Bartholomew [August 23]. And they say that this is not a lie, because it is certain and known that the Prince's heart and mind have always been such that he wanted to deny the permit.
149 Another testimony to his confident courage in a letter to Staupitz, the
Sept. 1, 1518.
See Appendix, No. 8, ß 1.
2. Luther is granted the right to travel to Rome through the mediation of Lhursach and the concession of the University of Wittenberg.
Luther's report to Lang that the Elector, out of special favor and affection for thorough theology, had taken him and D. Carlstadten into his protection without being asked, and would by no means suffer the indulgence merchants to drag him to Rome. March 21, 1518.
See Appendix, No. 3, § 2.
151: The University of Wittenberg's letter of concession to Pope Leo X concerning Luther's citation to Rome. Sept. 25, 1518.
This document is found in Latin in D. Ooäkr. 8vsvus Veaüswia ^Vittzksr]nZis, Oot. 8, 3K; in the Wittenberg Collection (1550), torn. I, tot. 206k; in the Jena (1579), tona. I, tot. 183k; in the Erlanger, opp. var. ar^., tom. II, p. 363 and in Löscher's Ref.-Acta, vol., II, p. 384. German in the Wittenberger (1569), vol. IX, p. 34k; in the Jenaer (1564), vol. I, p. 106k; in the Altenburger, vol. I, p. 119; in the Leipziger, vol. XVII, p. 171 and in Walch.
1) Most Holy Father, let not H. H. gentleness and right episcopal goodness consider it a sacrilege or impudent audacity that we dare to come before H. Holiness with this writing of ours. Fear of God and the truth
We hope that, instead of our stupidity, H.H.'s most gentle love and favor shown to everyone will sufficiently reconcile and satisfy us.
One, Brother Martinus Luther, professor of the liberal arts 1) and holy scripture, a faithful, pleasant member (as it is called) of our university, has humbly asked us and, trusting in our intercession that it should be beneficial to him, requested a writing to H. H. in which we should give him a testimony to his teaching and conduct, both of which, as he complains (and is publicly in the day), are accused and condemned by some, unfairly.
In addition, he is also currently being cited by force and authority of H.H. through commissaries, with serious orders that he should personally appear in Rome, because he has publicly disputed several sayings about indulgences in the school here. However, because he cannot do what he should and would like to do, due to his weakness and dangerous journey, it is difficult, even impossible, for him to obey such orders. Therefore, we are moved by his need and request to have compassion on him, so that we do not want to deny him our testimony, which he believes is necessary.
4 We therefore ask, most holy father, in all humility and submission, as willing obedient sons of H.H., that you consider this man to be such, whose mind and thoughts have never been tainted with some stain of untruthful, false doctrine, contrary to the Roman Church's opinion, only that he, according to custom and right, like other doctors of theology, has set some matters to debate more freely (but nothing finally decided, much less defended), than some of his opponents could have suffered.
(5) For we ourselves have never wanted to be considered as those who would stubbornly hold something against the common Christian doctrine, but are willing and ready to be obedient in all things to Your Holiness and the Holy Church's opinion and will. We are willing and ready to be obedient in all things to His Holiness and the Holy Church's opinion and will "in Christ Jesus our Lord and God, who will also graciously grant us His Holiness to be asked of us, and through His divine grace may He appear here and there to be followed with eternal glory, amen.
Given at Wittenberg, September 25, Anno 1518.
E. Holiness devout, subservient sons, Rector, Magistri and Doctoren of the University of Wittenberg.
1) artium is missing in Löscher.
152 Letter sent by the University of Wittenberg to Carl von Miltitz, the Pope's chamberlain, concerning this very matter. Sept. 25, 1518.
This letter is found in Latin in the Wittenberg Collection (1550), toru. I, tot. 206; in the Jena (1579), tom. I, lot. 183; in Löscher, Ref.-Acta, vol. II, p. 385; and in the Erlanger, opp. var. ar^., tom. II, p. 361. German in the Wittenberg (1569), vol. IX, p. 34; in the Jena (1564), vol. I, p. 1055; in the Altenburg, vol. I. p. 118; in the Leipzig, vol. XVII, p. 172 uud Lei Walch.
To the worthy and noble Lord, Mr. Carl von Miltitz, secret chamberlain and apostolic nuncio, our most revered patron.
1. We have heard, not without great sadness and distress, dear and venerable sir, that the venerable father, Martin Luther, Augustinian, Master of the Holy Scriptures and the liberal arts, the most honest and noble member of our university, has fallen into such great disfavor of the holy apostolic see, that he, after being cited and demanded to Rome, with manifold appeals of his faith, godliness and office, which are befitting a Christian man, has not yet been able to obtain that his case be ordered to impartial, unsuspicious judges in Germany, be heard in a safe place and be laid down.
2. For we are attached to the common Christian religion, to the holy apostolic see and the holy Roman church, and are so opposed to them that, if we knew for certain that Doctor Martinus had fallen into such ugly, abominable and godless errors, we wanted to be the very first not only to hand him over to the laws, but also not to suffer him further, separated from us, among us, let alone that 'we would want to be sympathetic and favorable to him, if he had departed from the truth of the Gospel and was in error.
Because we have seen and experienced his skill, diverse knowledge and high intellect in all kinds of arts, adorned with irreproachable morals and Christian conduct for many years, which is known not only to us here, but also in many countries where Christian faith prevails, we think it is our duty to intercede for the pious, God-fearing father, who also well deserves it for us.
4 For if he were not such a one as we testify of him, neither our Christian and most noble prince and lord, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, nor our Christian and most noble prince and lord of the Holy Roman Empire, would have him.
Our university founder, patron and favorable father, until this day in his lands,' also we in our assembly, have not suffered.
For this reason we ask you, venerable Lord, most earnestly and most diligently, to command this godly and highly learned man to the most holy of our Lord, Pope Leo X, so that he may obtain what he has offered to do for his defense. Because we know that you are dear, pleasant and valuable to the supreme bishop, we do not doubt that we will obtain what we ask for all the more easily through your support and help, the more gentle and kind the supreme bishop is, educated from childhood by the most excellent and learned men in the best arts.
For this reason, show this friendship to your dear fatherland, so that it may be known that one German does not abandon another, especially because it has such an opportunity for the sake of the pious father Doctor Martin's accident that we do not doubt that if papal sanctity had thoroughly recognized his innocence, godliness and skill, he would find favor with it, and his cause would become good. For we know that D. Martinus will do everything that a Christian theologian is entitled to do, and will not do anything that an impartial judge would reproach him with, as if he had sought unnecessary confusion and bickering.
(7) If you, venerable Lord, will please us in this, we will surrender to you completely and praise your praise without ceasing. Your Honor is well pleased. Given at Wittenberg, September 25, 1518.
Rector, Magistri and Doctoren of the University of Wittenberg.
C. About the further efforts of the papal court against Luther.
153 Emperor Maximilian I. Letter to Pope Leo X concerning Luther's cause. Aug. 5, 1518.
This letter is found in Latin in the Wittenberg edition (1550), loiu. I, lol. 203; in the Jena edition (1579), lom. I, col. 1795; in Löscher's Ref.-Acta, vol. II, p. 317 and in the Erlanger, opp. vur. urZ., tom. II, p. 349. German in the Wittenberger (1569", vol. IX, p. 26; in the Jenaer (1564), vol. I, p. 99; in the Altenburger, vol. I, p. 113; in the Leipziger, vol. XVII, p. 169 and in Walch.
I. Most Holy Father, Most Reverend Sir! A few days ago we heard that a brother of the Augustinian Order, Martinus Luther ge-
The brother, who is called the "brother of the church," has spread some conclusions concerning the trade of indulgences, according to the custom of the high schools to discuss it and to converse with others, has also taught much in his sermons about the same trade, and further about the virtue and power of the apostolic ban, among which the several parts are considered harmful and heretical; and that the same trade is now recorded and contested by Silvester Prierias, your sacred palace magister. This deal is all the more displeasing to us, because the said brother, as stubbornly as we are told, intends to insist on his doctrine, and has also received many patrons and defenders of his errors, among whom are also great men and people of great renown.
Because such suspicious conclusions and dangerous doctrines can be recognized and discussed by no one better, more correctly, and more truthfully than by your holiness, which alone, as it is able to do, so it is also responsible to silence and curb the founders and beginners of loose, useless, and foolish questions, sophistical causes, and quarrels over words. More harmful people than these have never existed for the Christian religion, since they alone have in mind that what they have learned should be valid and respected above all others, not 1) what at this time the unanimous opinion of scholars, and of those who have blessedly fallen asleep in Christ, considers pure and thorough doctrine to be right and approved.
There is a very old decree of the papal law on how to appoint teachers, in which nothing is ever decided about sophistry; only that in the decrees it is put in doubt whether it is right to learn it or not, and its study is disapproved by many high learned people.
(4) Therefore, because one despises what is commanded and commanded by papal authority, and accepts only that which is uncertain, even that which is rejected and condemned as unfit, it must certainly follow that such masters sometimes grossly err, deal in dreams, and are blind. We have to thank them that for such a long time righteous teachers, accepted and approved by the church, have not only remained unread, but most of them have also been falsified and mutilated.
5 We are silent that through these masters many more heresies have grown up and arisen than have ever been condemned. Want also swiss
1) This "not", which is missing in the Latin editions, was added by the old translator; as we think, rightly.
I am not aware of the evil rumors and annoyances that have been spread throughout the world by Reuchlin, and now by this most dangerous conflict about indulgences and apostolic authority by these harmful teachers; where your Holiness and the most reverend Fathers' (the Cardinals') authority do not put an end to them, they will soon not only seduce the common simple man, but also attract the favor and chance of great lords and princes, to the ruin of both of them.
6) Then it will follow, if one stands by longer with slumbering eyes, leaving free space and room, that all the world (after which they also strive with the highest diligence) must have before their eyes, instead of the best and holiest teachings, their foolheiding 2).
(7) Out of special deference to the Apostolic See, we wish to make this known to Your Holiness, so that Christian truth will not be falsified by such foolish, impudent disputations and cunning, seductive arguments, which would offend many. For what Your Holiness will conclude in this matter, for the praise and glory of God Almighty and the salvation of the believers in Christ, we want to keep seriously, and see to it that it is kept by everyone in our kingdom.
Given in our imperial city of Augsburg, on the 5th day of August, Anno 1518, in the 33rd year of the Roman Empire, and in the 29th year of the Hungarian Empire.
154 Luther's indication of the cause that had forced him to publish his Resolutiones in three letters to Spalatin of Feb. 15, 1518, Sept. 2, 1518, and Nov. 11, 1517.
1) Because the stupid people did not cease to accuse him of being a heretic in all sermons, yes, not only to declare the Wittenberg University infamous and heretical because of him, but even to accuse the Elector and to make him hated by all the world, as if the whole being came from him, since he had induced Luther to do this out of envy against the Archbishop of Magdeburg. He (Luther) finds this very difficult to hear, and therefore asks Spalatin's council whether it should be brought to the attention of the Elector, and he can well suffer that the Elector offers him a disputation or court, wherever or however it may be, only that he be safely escorted and that the innocent Elector not be involved in it; At the same time, he reports how it causes him much struggle to keep himself in check in such a way that he does not sin against Christ and forgive the truth by remaining silent. 2) In the meantime, Spalatinus should only tell everyone, one should only have to do the matter with him (Luther) alone, he wants to give a speech and an answer about it, and be
ready to argue with anyone about it; but the innocent Elector should be left alone and not be involved at all. 3) For this reason, he did not allow his positiones to come to court until they had been published in print in everyone's hands, so that one could swear that the Elector did not know anything about it, whom one suspected because of the Archbishop of Magdeburg.
See Appendix, No. 4, §§ 5.6. No. 9, §§1.2. No. 11, § 2.
155 Prince Frederick of Saxony's very wise answer to Cardinal Raphael's letter concerning Luther's cause, with the title St. Georgii ad velum aureum. Lochau, July 10, 1520.
cept of our letter from Lochau of July 10, 1520 (Knaake, in Köstlin, Martin Luther (3), vol. I, 789,1. note). - Löscher names the addressee: Raphael de Rovere, from the princely Urb mischen family; his name is Raphael Petrucci.
Most reverend in God Father, dearest Lord and friend! After I have read your love letters, given to Rome on April 3, and delivered to me on July 7, I have received and heard of your love in a friendly opinion, especially that E. L. still remembers my most dear Lord Father, of blessed memory.
For I have always provided myself for your love's honor and all good, as E. L. has so far easily been able to hear from my letters; I also provide myself for nothing less to E. L., and am again quite willing and ready to owe E. L. such with thanks.
And because I hear that E. L. has encountered and is supposed to have encountered I don't know what kind of unpleasantness and misfortune, I have borne a heartfelt pity for E. L.. However, if things had turned out better for E. L., as I hope, I would have been very happy to hear that and would have enjoyed it.
Furthermore, I have heard what E. L. writes about D. Martin Luther. God willing, E. L. shall never know that I intend or want to do otherwise, nor shall I have any other mind or will, except that I am against
The following is a list of the most important things that can be done in this way.
(5) Thus, I have never so far undertaken to defend either the writings or the sermons of Luther, and I do not undertake to do so even this day, as I have reported this to Papal Holiness Legate, Cardinal St. Sixti, and even to the Papal Nuncio Carl von Miltitz, both in writing and verbally at the present time.
6 Nevertheless, I have heard that D. Martinus has always offered, if he would be assured with sufficient assurance and free escort from all violence, to appear obediently before pious, impartial, unsuspicious, learned and Christian judges, to defend his doctrine himself, and if he would be told better and holier things from divine scripture, to let himself be instructed and to follow.
I also hear that the Archbishop and Elector of Trier, my good friend, is admitted to him as a commissary, and I have no doubt that he will appear obediently if he is well and sufficiently guarded with free safe conduct. So that no one can blame me for anything in this matter.
8 It would also grieve me from the bottom of my heart that at my age error in the holy general faith should arise and have its continuation; but it would be much more burdensome to me that such errors should be promoted and protected by me. May the merciful God, as I earnestly pray, graciously keep me unstained from this horrible sin.
9 I did not want to behave this on E. L.'s letter, and ask that E. L. will kindly accept and understand this writing of mine, which I hereby command the Almighty God to keep in His grace and protection. Given Lochau, July 10, 1520. 1)
Luther's report, which was actually the intention of Cardinal Raphael.
This and the following number are from the first Eisleben part, p. 2, printed in the Altenburger, Vol. I, p. 151. According to what we have contributed in the introduction to the previous number, there is an obvious "anachronism" in this relation. Aurifaber will not have taken his information from Luther's mouth, but from the collections of his works, and is misled by the wrong dating. About the unreliability of Aurifaber and the Eisleben collection published by him, one should read what we have further explained in the introduction to the 22nd volume, p. 53 ff.
1) In the editions: "From Augsburg, August 5, 1518."
The parish priests immediately became afraid, since Luther's positiones were going out, and Raphael, the Cardinal, wrote to Duke Frederick, the Elector, very kindly, and among other things he indicated: I hear. Your Electoral Grace has a monk who wants to weaken the power of the Christian Church. I would have liked to see Duke Frederick burn me.
Luther's story, which Aurifaber copied from him.
The pope and all the priests urged Maximilian the emperor to schedule an imperial diet at Augsburg; Cajetanus the Cardinal also came there; but they had negotiated with Duke Frederick, the old Elector, of blessed memory, that if the imperial diet broke up, he should send me out to the Cardinal.
158a. Luther's report to Spalatin on Cajetan's intention. August 21, 1518.
See the 148th document at the beginning.
158 b. The Vicar General of the Augustinian Order, Gabriel Venetus, orders Luthern to be seized and held in custody bound hand and foot. August 25, 1518.
This piece, because it is important and belongs in this section, we have inserted here from Kolde, Martin Luther, Vol. I, p. 162. Cf. Zeitschrift für Kirchengeschichte 2, 432 ff. 476. Kolde, Augustinercongregation, p. 318. 411. Köstlin, Martin Luther (3), Vol. I, p. 228 f. remarks that we still possess this decree, which was not further known at that time.
His judges did not think of anything else than Luther's condemnation. Above all, they wanted to get Luther under their control. First, he received a formal citation, which arrived in Wittenberg on August 7; then he was to appear before his judges within sixty days. But a few weeks later, it was felt that other means should be used. Hieronymus Ghinucci [Bishop of Ascoli, who, along with Prierias, was appointed Luther's judge] and the Pope himself therefore turned anew to the Vicar General of the Augustinian Order, Gabriel Venetus, - the position of General was vacant. The latter had to say to himself that it might have its difficulties to fight against
Luther because of the order, since the relations of his immediate superior Johann von Staupitz to him were well known. But he believed to have found a remedy by basing his hope on the old jealousy between the Saxon Provincial 1) and the Vicar General of the German Congregation. Thereupon he ordered the former - it was Gerhard Hecker, later highly deserving of the Reformation of Westphalia - in a letter of 25. In a letter of August 25, with reference to a papal decree that Luther was an accomplished heretic, he ordered him, under penalty of forfeiture of all degrees, dignities, and offices, to be seized, imprisoned, and held in custody with his hands and feet bound; indeed, he gave him the authority to impose excommunication and interdict, depending on whether it appeared necessary for the execution of the enterprise. It is doubtful whether this order reached his address; an attempt to carry it out was probably never made. Nevertheless, the document is a telling proof of the means that Rome did not shy away from.
v. How Luther's life was secretly confessed with poison and assassination.
Luther's report of this in a letter to Link. July 10, 1518.
Appendix, No. 2, 8 2.
160 Luther's report to Spalatin about how a doctor who was a sorcerer had been bought against him, who could make himself invisible at will, and who had been ordered to kill Luther.
April 16, 1520.
Annex, No. 12, § 2.
Luther's report to the same, how von Hutten could not warn him enough about poison, adding that the Elector would not want to grant free access to everyone.
Sept. 11, 1520.
Annex, No. 13, § 8.
1) The Provincial of the Augustinian Order for the Province of Saxony is to be distinguished from the "Vicar" who was set over the Congregation of the Reformed Monasteries or the "Observants" (Köstlin, M. Luther, Vol. I, p. 229).
162: Narrative of how they tried to kill and murder D. Luther in 1520 by trickery, told by him in 1546 at Eisleben.
The following two numbers have passed from the Eisleben Collection, vol. I, p. 24, into the Altenburger, vol. I, p. 546, and the Leipziger, vol. XVII, p. 378. This number is also in the Erlanger, vol. 64, p. 365.
1 In 1520, after the death of Emperor Maximilian, one of them went to Wittenberg to see D. Luther. Luther and pretended to be the emperor's chancellor. When D. Luther left the college after his lecture and wanted to enter the monastery, he offered his hand to the doctor and asked to speak with him. The doctor received him kindly and led him to his room. There he said: "My dear doctor, I am surprised how you can be so bold and offer your hand to anyone so easily; someone could have a gun in his sleeve and shoot a bullet into you, I am alone with you now. To which the doctor replied: How would one get away with such a thing if he had to put his body on it and die? Then the same man had said: If I strangled you and died, the pope would make me a saint and you a heretic whom he would hand over to the devil.
When the doctor heard this, he was a little afraid of him and called his servant Wolf. But the same man soon departed from the doctor and also made his way out of the city. The doctor thought he was a traitor and murderer, and that he was justified in killing him; but God had taken away his courage, so that he could not do anything.
163] A few other histories of how the bishops in Poland, through a Jew, and likewise through a Bohemian, took Luther's life.
Around the same time, some bishops in Poland bribed a doctor of medicine with money (to whom they promised two thousand guilders) and decreed that he should kill Luther with poison, which he then agreed to do. But the same bishops had another doctor of medicine with them, to whom they revealed this as their trusted friend. Who then, through the
of Breslau in Silesia warned Luther and told him that a Jew would come, who called himself Franciscus, and would pretend to be a physician, and could speak many languages, and wanted to be a highly famous astrologer; thus his person was finely described, that he had yellow hair, item, well dressed, would also be a polite and experienced man; he should beware of him, because he intended to kill him with poison.
2 Doctor Luther has been waiting diligently for this guest; but over a year ago, one came from Prague to Wittenberg, and joined D. Luther's good friends and became known to him; he wanted to throw a ring or a bismuth apple into a cup and drink to Doctor Luther. Luther's good friends and became acquainted with him; he let himself be heard that he wanted to throw a ring or a bismaple into a cup and drink to Doctor Luther. If there were poison in the cup, it should not harm him, for he wanted to take an antidote for it. Since he now came under the suspicion of many, as if he were Franciscus from Poland, he was warned to flee the city, which he did.
Not long after, a Jew came to Wittenberg to the Aurogallo, and wanted to have the doctor's confession 1) through him, pretended to be an astrologer, also wanted to know many languages, and had all the signs on him that those from Breslau had previously written about Franciscus from Poland; only his hair was brown. Now D. Luther had thought that he had dyed his hair so, and had him imprisoned and washed with sharp lye. When the Jew was frightened by this and did not know why he had been washed, although his hair remained brown and he was found innocent, he was made to swear an oath and released from prison.
The impostor came from Poland to Wittenberg over five years ago, was well dressed, and came to Philipp Melanchthon's inn, because he had heard that Philipp Melanchthon was interested in astrology. Because he had let himself be heard against Philipp Melanchthon, he wanted to see D. Luthern and make friendship with him, so Philipp Melanchthon asked D. Luthern to be his guest. Over the table, the Pole told many princes and lords about Gnesen [genesis == sign of birth (?)] by heart, and said his Judicium on it, and also talked about the Turkish and Tartar religion; for he had traveled through almost the whole world, and could be quite friendly to the people, was also of such sweet, funny conversation, that everyone could tell him the truth.
1) That is, acquaintance.
The man listened with pleasure, and Doctor Luther himself bore a great favor to him.
5. But as the doctor left such a supper, and on the way was very surprised about this man's politeness, arts, kindness and skill, and came to the monastery at his stairs, the doctor remembered what had been written to him by those in Breslau (and the doctor said that the angels must have given it to him and reminded him, otherwise he would have forgotten it), because all the signs agreed, and the rogue had also said to him: Doctor, can you play chess, I will come to you and play with you. But the doctor had traveled to Torgau early in the morning and ordered in the monastery that he should not be let in. While the doctor was in Torgau, the Pole came to the monastery and asked where the doctor had his bedchamber, and had diligently investigated other opportunities.
When this was reported to the doctor in his return, he sent for Philip Melanchthon and the captain of Wittenberg, and revealed to them his suspicion and suspicion of this Franciscus, that he would come to Wittenberg to strangle him. Then the same Franciscus was summoned before the captain and this was held against him. But he denied it to the highest degree, also excused himself, he was not a Jew, also offered himself, he wanted to reject the prepuce, and pretended that he had come to Wittenberg because he wanted to have a bible printed in seven languages there. Since the captain now let him come with good from him, and the rumor of his knavery
When the war broke out, and he came under suspicion of such treason from honest people who even spoke out against him, he secretly rolled away from Wittenberg again.
7 And Doctor Martin Luther said in response: he believed that many of you had been sent to Wittenberg to kill him, but God had frightened these boys so that they would not have had to harm him. He also said that he truly believed that the chairs and backrests on which he preached were often poisoned, and that the Almighty God miraculously protected him.
8) D. Mart. Luther also said the same time in Eisleben that he believed he had often drunk poison, and it did not have to harm him. And he had certainly gotten poison, since he had once been in a convivium in Wittenberg, and went home at night, he became ill in bed, and felt great pain, began to break three times in a row, and soon after had six great sedes; in the same hour he also got a violent thin catharr, followed by an immense great sweat, which had stunk very badly. There had not been a single hole in his whole body where something had not come out. But it had not harmed him, for he was quite healthy in the morning and very merry afterwards. And said D. Mart. Luther said: I believe God thought: You want to forgive him 1) and kill him, so I will make it a purgation for him.
1) In the old edition "him". But "forgive" [vergiften] is transivum and requires the accusative.
The third chapter.
From the Imperial Diet in Augsburg Anno 1518 and the Augsburg world-famous events between the papal legate Cajetan and Luther