Luther's very humble request to Emperor Carl not to let him be condemned unheard, and other complaints about the accusations of his enemies.
A. From Luther's petition to the Emperor Carl.
428. D. Martin Luther's letter to Emperor Carl the Fifth, in which he writes nothing against the Pope, but only asks that he not be condemned unheard. August 30, 1520.
This letter first appeared (together with Document No. 433) under the title: Xä Lsrsnissirnuna
Drincipcrn et Dorninnrn Do. 6arolunn V. Düo. 6ae". Irnx>6. hispaviarrnn etc. Dc^crn: ^.rcliiducern ^nstris etc. Doctori" Martini Dntüsri Dpistola. Dt Dinsdsrn Doctori" Martini Oblatio "ivs nrotk "tatio ^Vitt6nd6rK6. D. M. XX. 4 leaves in quarto. No date. So printed in "Luthers Briefwechsel" by Burkhardt, p. 25. With the wrong date: the 15. Januarii in the Latin Wittenberger (1551), torn. II, col. 431>; in Aurifaber, torn. I, col. 229; in De Wette, vol. I, p. 392 and in the Erlanger, oxx>. vararg., torn. V, x. 2. with the correct date, den,
1380 Erl. Briefw.II, 468 f. Section 1: L.'s request to Emperor Carl and others, No. 428, W. XV, 1636-1639, 1381.
August 30, 1520, first at bride, eeuturu 6px. elar. viror. Xinsterü. 1702; then in Badrieius esutilol. Butlisrau., x. 68; in Strobel-Ranner, 6M. Butü, u. '58; and in Erlanger Briefwechsel, vol. II, p. 468. In all German editions with the wrong time designation "January 15, 1520," namely in the Wittenberg (1569), vol. IX, p. 88 d; in the Jena (1564), vol. I, p. 212 d; in the Altenburger, vol. I, p. 342; in the Leipziger, vol. XVII, p. 291. The main support for our time determination, also adopted by the Weimar edition, vol. VI, p. 47, is Luther's letter to Spalatin of Aug. 31, 1520.
Translated from Latin.
Grace and peace from our Lord Jesus Christ! It may well surprise everyone that I, most gracious Lord Emperor Carl, may presume to write to your imperial majesty. For who has ever seen or heard of a more unusual, clumsy thing than that the King of kings and Lord of lords on earth should be addressed by the least, most despised of men?
(2) But anyone who diligently considers the greatness of this highly important matter, and understands that it concerns divine truth, will not be surprised at such greatness. For if it is worthy to come before the throne of heavenly, divine majesty, it is much more worthy to address an earthly and mortal prince; Let it be said that, just as earthly princes are a model of the heavenly, so it behooves them to follow the same model, namely, that they too, seated on high, yet look upon the lowly things of the earth, and raise up the lowly from the dust, and lift up the poor from the mire [Ps. 113, 5-7.].
Therefore, I, poor and miserable human being, fall at the feet of your most noble imperial majesty, as the most unworthy one, who brings up the most important and worthy cause.
I have let several little books go out in print, so that I have incurred the envy, wrath and disfavor of many, even great people, since I would have well deserved thanks and twofold protection. First of all, that I was forced to come out against my will; I would also not have intended to write something where my adversaries, both by force and cunning, would not have urged me to do so. Therefore, what I have written, I have done through
caused them to do so. For for my person nothing better could have happened to me, as I also desired with all my heart, than that I might have been and remain hidden in my corner or cell.
On the other hand, I have been diligent to bring to light nothing other than the evangelical truth, against the superstitious opinions or delusions of human tradition, to which only my conscience and the judgment of many pious people bear witness. I now suffer almost three whole years of 1) anger, blasphemy, driving and all kinds of evil, without stopping, which my adversaries can only think of.
(6) It helps me nothing, however, that I ask for mercy and forgiveness; it is in vain that I offer to be silent; it has no standing that I propose means of peace; it helps nothing that I desire to be told better. This alone is done, that I, together with the gospel and divine truth, which remains forever, may be destroyed and eradicated.
Since everything I have tried so far is in vain and in vain, I have ultimately considered it good to appeal to the Imperial Majesty, according to the example of St. Athanasius, to see if perhaps the dear God would help his cause through her, not mine. Therefore, O Lord Carol, Prince of Kings on Earth, fall at the feet of your most noble Imperial Majesty, and ask in all humility and submission that they do not want me, but the cause of divine truth (for the sake of which alone E. K. M. of God has given me the right to be a part of). K. M. is given by God the power to bear the sword, to avenge the evildoers and to praise the pious [Rom. 13, 4. 1 Petr. 2, 14.]) under the shadow of their wings, and not to protect me in this matter any further, except until I, according to the indicated cause and responsibility of my doctrine, am either recognized that I have won or lost the cause.
If I am then found to be an ungodly man and a heretic, I do not ask for protection. One thing I ask, that neither truth nor falsehood be condemned unheard nor unconquered.
1) Luther could not have written this in January 1520; it confirms the timing we have assumed.
(9) For this is fitting for your royal and imperial throne, adorning their majesty's empire, and giving cause to all descendants to praise and extol the present time of their reign: namely, if your holy majesty does not permit the wicked to devour him who is more pious than he, nor let men (as the prophet says [Habak. 1, 14.]) go like fish in the sea, and worms that have no master, when judgment and contradiction abound.
10 Thus I behold, thus I hope, thus I pledge myself to your holy majesty, which the Lord Jesus upholds and exalts us to the eternal glory of his gospel, amen. Given at Wittenberg, in the year of the Lord 1520. 1)
B. Luther's letter to the bishops of Mainz and Merseburg, and their reply.
429. D. Martin Luther's letter to the Elector of Mainz, Margrave Albrecht, that he should not believe his detractors.
Wittenberg, February 4, 1520.
This letter, which Luther wrote at the request of the Elector, is found in Latin in Aurifaber, vol. I, p.233; in the Wittenberger (1551), tom.II, toi. 45; in De Wette, vol. I, p. 398 and in the Erlanger Briefwechsel, vol. II, p. 308. German in the Wittenberger (1569), vol.IX, p.896; in the Jenaer (1564), vol.I, p.2146; in the Altenburger, vol. I, p. 345 and in the Leipziger, vol. XVII, p. 292.
Newly translated from the Latin.
To the most reverend in God Father, your most noble Lord, Lord Albrecht, Archbishop of the Churches of Magdeburg and Mainz, Primate of Germany, Margrave of Brandenburg etc., his most gracious and reverently to be feared Lord and Shepherd in Christ, 2) commends himself in the Lord in all submission and reverence [Martin Luther].
Jesus.
I lowly man, in exceedingly lowly position, would never have dared to high-light.
1) This is followed by the "Erbieten," No. 433.
2) Already here the heading stops in the editions, then "Jhesus" is written in the middle, and the following forms the beginning of the letter.
Most worthy Father in Christ and most noble Prince, to speak out to E. C. F. G., even not by letters (to which much is conceded that one does not take the liberty of doing face to face out of shyness), if I were not compelled by the consideration of a greater cause, namely the confession of the Christian faith and truth and the care for the salvation in Christ common to all: if these are threatened by my cause, then I would be an exceedingly godless man if I remained silent. I have been informed by credible men that disfavor and hatred are also being aroused against me by E. C. F. G., most reverend Father in Christ, perhaps also by those who praise and protect me in others.
Now to speak here with my most gracious Lord according to the confidence of my conscience: Is it not so, that if what I am accused of is false, 3) both I, who am nothing, and you, most reverend father and most noble lord, are in the greatest danger? Once upon a time (as we are human beings) some flatterer Ziba would also turn away the completely innocent David, the chosen man according to the heart of God, from the poor and lame Mephibosheth, as we read in the second book of Samuel, Cap. 16, 3. Which prince can be sufficiently safe from false and treacherous ear-blowers, since David, such a great and holy man, was so deceived by the One Ziba?
Of course, this was not the least cause that I dared to write this letter, because I was aware that I owed you, most reverend father, this diligent and faithful service, that I would not suffer my lord to be exposed to so great a danger, yes, that I would not allow the evangelical truth to be reviled under the name of ungodliness by such a great prince to the great harm of so many people. For it is not the same thing if the truth is spoken evil of by any common man, and by a bishop over so many souls, which-
3) That is, if the accusation is false. We were prompted to make this trivial remark by the fact that the old translator gave the contrast Hiezu thus: "But if my doctrine, about which I am accused, is right and true" etc.
1384 Erl.Briefw. II,309-311. sec. 1. L.'s request to d. Kaiser Carl u.a. No.429f. W. XV, I64I-U-44. 1385
The truth is that, whether he is rightly reported or deceived, many will necessarily follow him; but to follow against the evangelical truth is the source of all evil.
But if the accusations they bring against me are right and true, the grace of my Lord allows me to complain about my misery. Why do they not teach me better? Why do they not denounce the error? Why do they condemn me before the great ones rather than convict me? Especially since I so often promise that I will give ear to a better one, since I am so ready to renounce my sense, yes, so urgently ask that they remove me from the teaching office and that I be hidden in a corner.
I am forced to teach what I have learned and what I read in the Holy Scriptures, and I am accused because 'I teach what those either will not or cannot punish. And would to God that my most gracious Lord had so much leisure that he could read or hear my writings; I have no doubt that you, most reverend father, would recognize by God's grace how even their accusations which they have brought against me are groundless. For I have not yet heard that mine has been condemned by anyone, except by those who have neither read it nor heard it, except for a few who not only let their spitefulness remain that they do not read it, but even, when they read some things, immediately falsify them and invent such things against me that I have never even thought of. Such is the case of both forms and of the power of the Roman pope, in which, if they want to confess the truth, they themselves in fact hold it with me, as much as they may pretend to be of a different opinion. He who has read mine will easily recognize this.
Therefore, most reverend Father, I implore you, for the sake of your praised kindness, appreciated by all, towards all good sciences and learned men, you, most reverend and most illustrious Lord, may also consider me worthy of a kinder opinion and a better name than those pretenders seek, not only with regard to me but also to your own salvation and that of many.
of others, indeed, for the sake of Christian truth, which must necessarily be offended if I am unjustly either cast out after having been heard or despised as one who should be instructed and heard.
I call upon Jesus Christ, the Judge of all, as a witness over my soul, that I am not aware that I have taught anything other than what is according to Christ and God's commandments; again, that I am not so stiff-necked that I do not want to be taught and, having recognized my error, change my mind. And yet God wanted me to learn this service from you, most reverend Father. For since I have so far been sought with many lies in various ways, and yet later, after the light of truth has been revealed, I am found innocent, I am compelled to suspect that even those who still and in other ways attack me do not act sincerely, especially since they do not want to instruct the one who is willing to be instructed, but only accuse him.
This, most reverend father and most noble prince, seemed necessary to me to present against either evil or deceived pious people, so that I also aligned my office, who recognize myself as a piece of your army, born and raised in your area, so that through the guilt of my silence a more serious voice is not heard against the soul of my most gracious Lord. May you graciously and patiently recognize this according to your great gentleness, and let my humble self be commended to E. C. F. G., in Christ our Lord, who, most reverend Father and most noble Lord, reigns over you and sustains you forever, amen.
Wittenberg, February 4, 1520.
Your most reverend father, most devoted son Martin Luther.
430 Answer to Luther's letter from the Elector of Mainz. Dated Calbe, the
Feb. 26, 1520.
This letter is found in Aurifaber, vol. I, p. 235; in the Wittenberg edition (1551), toni. II, fol. 46 (wrong 56) and in the Erlanger Briefwechsel, vol. II, p. 337.
German in the Wittenberg (1569), vol. IX, p. 90 k; in the Jena (1564), vol. I, p. 220; in the Leipzig, vol. XVII, p. 294 and in Walch.
Translated from Latin.
To the highly honored and to us in Christ beloved clergyman (religioso), Martin Luther, Professor of Theology etc., wishes Albrecht, by the Grace of God, of the title St. Chrysogoni of the Holy Roman Church PriestCardinal, of the Holy Churches of Magdeburg and Mainz Archbishop, Primate of Germany, Elector, Administrator of Halberstadt, and Margrave of Brandenburg etc.,
1. salvation in the Lord! We have received. Worthy and spiritual, beloved in Christ, we have received your writing, in which you take pains to warn us that we should not give credence to false flatterers, and you complain most highly that out of envy you are described to us as stiff-necked etc. But we are particularly pleased that you let us hear you say that you want to be instructed where you would be taught better, and that you are willing to desist from your presumption.
2 Although we confess that out of the duty of our office, the matter concerning our holy Christian faith and godliness is very close to our hearts, we have not yet had so much leisure to read your writings and books (with which now and then many are carried), and even to look at them badly. For this reason, we neither approve nor reject them this time, but entrust such knowledge to those of higher standing and dignity. To whom we then give the honor, and yield to their judgment, who have also recently taken this matter to themselves, to move and discuss it.
(3) But we would heartily desire that some articles of thine, and of others who take up the cause, be dealt with honestly and modestly, as befits God, without any disorder or indignation, without envy and dishonor or blasphemy.
(4) For we experience daily, not without great sorrow in our hearts, with great displeasure that some who publicly claim to be teachers of the Christian religion, who also have a great reputation, argue most vehemently about their petty opinions and questions, namely about the authority of the pope, whether he is the head of the Christian churches from the Word of God or from the order of men? about free will and other such things (so that a true Christian does not worry much), as about a matter in which the pope is the head of the Christian churches.
The result is that each one fiercely defends his delusion with great pride and presumption, not without his opponent's great iniquities and disgrace. It follows from this mischief that many useless and overly presumptuous opinions are spread among the common fickle and unintelligent rabble, by which they are not without great danger aroused to disobedience, so that they finally persist in it.
(5) Moreover, other things are imagined by the common people, not without great annoyance, contrary to the custom long ago adopted by the church of Christ by public authority, such as the use of the reverend sacrament, since it was better to administer it under both forms, without distinction, to both laymen and priests. About this, we hear from some that they also hold the authority of the common conciliation in low esteem and despise it, so that they may preserve and defend their delusion and opinion all the more strongly.
(6) Whether such things and the like, which are done either by you or by others, are useful, beneficial to the Christian faith and conducive to the church, so that it remains pure and unoffending in its former dignity, peace and tranquility, as before, we cannot at all see.
(7) This disorderly nature could perhaps be recognized and put down in a more convenient place and at the best time by scholars, especially by those who are commanded to discuss this matter, with ease, without burden and danger, indeed with great benefit, without arousing disobedience and envy, moreover also without annoyance of the common rabble, also without some people's injuries and disgrace, because it is acted so carelessly among unlearned people and the wild, insolent rabble.
8. but that you continue to pretend that you teach the truth as you have read and learned it in the holy Scriptures, we cannot punish, but provided you do so with godliness and meekness, not with reproach and blasphemy, not arousing nor giving cause for disobedience to the common power and authority of the church.
9. if you comply with this, your counsel or work is from God and will undoubtedly be praiseworthy and beneficial, and that I speak to you as Gamaliel spoke to the Jews in Acts 5:38 will remain firm. 5, 38. with the Jews, will remain firm, so that no one will be able to dampen it. But if your work is out of envy, presumption and pride, to revile and blaspheme others, it is certainly out of men, and will easily perish by itself. For we know that
1388 Eri. Briefw. II, 311-313. sec. I. L.'s request to d. Kaiser Carl u.a. No.430f. W. XV, 1646-1649. 1389
that no one has ever gone without certain blessings, if he has abused God's graces and benefits, and has set himself against the truth and God Himself. May the same God grant to us, to you and to all Christians, that we may act justly and sincerely. Fare well in Christ. Given at Calbe, February 26, Anno 1520.
431 D. Mart. Luther's letter to the Bishop of Merseburg, Adolph, with the same content, dated Feb. 4, 1520.
This letter is found in Latin in Aurifaber, vol. I> p. 237; in dex Wittenberg edition (1551), vol. II? p. 466; in De Wette, vol. I, p. 401 and in the Erlanger Briefwechsel, vol. II, p. 311. German in the Wittenberger (1569), vol. IX, p. 91 d; in the Jenaer (1564), vol. I> p. 216; in the Altenburger, vol. I, p. 350 and in the Leipziger, vol. XVII, p. 295.
Newly translated from the Latin.
To the venerable in Christ Father and Lord, Lord Adolph, Bishop of the Church at Merseburg, his exceedingly kind and especially gracious Lord, 1) Martin Luther commends himself in all submission and reverence.
Jesus.
I have been informed, most reverend Father in Christ, most noble Prince, 2) how badly I am talked about in front of others among you, most reverend Father, because of some who, whether out of zeal for God or driven by another attitude, carry out everything that is mine in a different way than they wanted yours to be carried out by someone: therefore I have not been able to take into consideration, neither your highness nor my lowliness, that I should not have dared to come before the throne of E. F. G. with this letter. F. G. with this letter. And this for no other reason, lest my conscience should one day torment me, if, on account of my silence, either the truth were in danger there or the salvation of men, where it should be most certain and certain.
1) Here, as in the letter to the archbishop of Mainz, the word "Jhesus" is inserted in the middle and the following is drawn to the beginning of the letter.
2) Bishop Adolph was Prince of Anhalt, of the older Zerbst line, which died out with him in 1526.
For if what they charge me with is false, it is not believed without danger, because all those who believe such pretenders are turned away by this faith in an ungodly way from the faith of Christ, whose falsely charged truth they consider to be a lie.
And it is not difficult that 'even princely men are deceived by the exceedingly apparent flattering compunction, since David, the exceedingly righteous king, seduced by the One Flatterer Ziba, raged against Mephibosheth [2 Sam. 16, 3. f.], and Jehoshaphat, a pious king, could not be dissuaded even by the right prophet Micah, that he, carried away by the multitude and reputation of the false prophets, went with the godless king Ahab to the precipice of danger [1 Kings 22:11 ff].
But if what they tell me is true, it is astonishing, even lamentable, that no one can be found who would deign to teach me, since I have so often promised that I would be taught better and change my mind. Yes, to this day I wish to be able to step out of the public and leave the teaching office, which is extremely dangerous both with God and with people. I know that I do not live what I teach, and therefore I am weary of this office: so much is lacking in it that I should seek honor, as many impose upon me. Therefore I dare to call the Lord Jesus Christ, the future Judge, as a witness over my soul, that I neither know nor can teach other than what I have taught. I am also not aware that I have ever taught anything that is not according to Christ and God's commandments, and no one has ever convicted me of anything else.
What therefore shall I do? Profit is not sought, and if I sought it, I could not find it in the face of so much hatred of many, much less honor in the face of such evil rumors about me. I would truly be the most senseless of all men who have ever been, if I pursued these things, for whose sake I continue to suffer harm instead of gain, dishonor for honor, censure, violence and death instead of enjoying protection and life. If I were mistaken, after these evils, I would also have to go through
the eternal fire. Although such a stubborn person might be found, I hope to be of a different mind, at least in that I am a teacher against my will and serve the ministry of the word. For those who seek honor as stubborn people do not teach unwillingly.
This, venerable Father in Christ, I write to your Reverence with confidence, first, because I take many things for granted because of your innate goodness, which I know well and in which I have absolute confidence that it will receive this writing of mine graciously; Secondly, because I believe that I would be guilty if I left your reverence alone among these false tongues that do evil against me, indeed, if I did not stand by the evangelical truth, which may be evil spoken of for my sake. I have not yet heard of those who have read and condemned what is mine, except for a few who can be assumed to be moved by envy, namely from the fact that they have so often been found to have invented their lies against me, even under the holy name of the Roman Pontiff. For what should they not be subject to, who, under the name of the pope, cite me with false breviaries, admonish me, accuse me, condemn me, declare me a heretic?
This, however, awakens in me the belief that what is mine is wholesome and right, that those who are with foreign nations and do not adhere to either party, the most astute and learned people, wish me very much happiness; I firmly believe that this would also happen to your reverence if she had leisure before business to either read or hear my writings.
Therefore, since I cannot be injured, unless the truth is injured at the same time, if I am rejected when I am heard, or despised when I want to hear (for what more can I do than to promise to give ear to a better, if that is not good in which I am heard): therefore, Reverend Father, I have wished to render you my due service by this letter, lest my Lord by a Ziba or a false prophet Zedekiah [1 Kings 22,
11. ff.] and after such a great bishop's example very many would have the same opinion, and so I would allow by my silence that, admittedly not my good name, but Christ's honor would be profaned. Then I humbly and with all my strength wanted to ask you, reverend father, to let my fewness be commanded by your grace, and, if you know or believe that I have erred somewhere, to fatherly rebuke me and denounce the error.
For the fact that they make such a great point about the authority of the pope and about both forms of the sacrament against me, I am certain that their own conscience bears witness to me, and that in this matter there is no discord among us, except in the name alone. But God will also put an end to these things; He will preserve and govern you, Reverend Father, for eternity, Amen. Given at Wittenberg, February 4, in the year 1520.
Your Reverend Poor Intercessor Brother Martin Luther.
432 Answer from the Bishop of Merseburg. Dated Merseburg, Feb. 25, 1520.
This letter is found in Latin in Aurifaber, vol. I, p. 239; in the Wittenberg edition (1551), tom. II, col. 47 d and in the Erlanger Briefwechsel, vol. II, p. 335. German (everywhere with the wrong date "den 27. Februar") in the Wittenberger (1569), vol. IX, p. 92d; in the Jenaer (1564), vol. I, p. 221; in the Altenburger, vol. I, p. 351 and in the Leipziger, vol. XVII, p. 296.
Translated from Latin.
JEsum Christum, who is a lover of love and peace, in greeting!
Worthy father and respectable doctor, I received and read your writing last night, and I do not deny that I have often been sad for you and for your sake, since I have heard through many, even great people's letters and announcements, how the simple people, even some of those who are entrusted to my care (as the least of all), have in part fallen into remorse from the writings that have recently come to light about the use of the reverend sacrament.
2, Nor do I see at all what use is made of the spiteful jabs of violent attacks that are interspersed everywhere.
1392 Erl. Briefw. II, 335 f. Section 1: L.'s request to Emperor Carl and others, No. 432 f. W. XV, 16S2 f. 1393
3 Whether your writings and books please some in foreign lands, and whether they are according to the teaching of Christ, I will let others judge.
I wish with all my heart that you and all others who are teachers of the Christian religion would not stab each other so much with poisonous thorns, but rather lead them neatly out of a zeal of divine love.
(5) I also cannot grasp the cause of such great hatred against the pope; indeed, I have a great displeasure with it. Also, you know very well the audacity with which you are making such a statement, and with what kind of an ear one may pass over it.
In my opinion, according to your great skill, you could have written something more conducive to love and salvation instead of these things.
(7) I exhort you, therefore, to do this now and at all times, and to cease from reproach and abuse, and even to speak it.
(8) But what further you desire to be told in your writing, and request that you hear and be instructed, I will, because this cannot well be done in writing, deal with you more extensively in both our presences, since perhaps one day an opportunity will present itself for us to speak to one another, by the grace of Christ.
Fare well and be blessed in Jesus Christ, who is the lover of peace, for whose sake you should temper your pen. Given at Merseburg, February 25, 1520.
To the venerable Brother Martin Luther, Augustinian, professor of sacred theology at Wittenberg, for his own hands.
6 Luther's printed protestation and public offer of inheritance.
433. Luther's Protestation and Erbieten, in which he testifies that he has knowingly written and taught nothing but divine truth, is an obedient son of the Christian church, and will willingly remain silent if he can before his adversaries. Printed at the end of August 1520.
This "Erbieten" was written at the same time as Luther's letter to Emperor Carl (Document No. 428). Luther wrote both documents at the behest of the princely court, so that the newly elected emperor, who was now
The Reformation was to be crowned. Although there is no explicit testimony to this, it can be concluded that Luther sent both documents to Spalatin, through whom the Elector mostly communicated with Luther, for correction and a more refined, i.e. diplomatic, formulation. On August 23, 1520, Luther wrote to Spalatin (annex in this volume, no. 57): "Behold, I send you the 'Erbieten' (eIoKion) and the letter to the emperor for correction," the next day: "I believe that my letter with the Erbieten and the other things has reached you. You, I beg you, take care that you smooth everything with a careful file," and on the last of the month: "I send you the printed hereditary offer and the letter to Franz Sickingen and to Emperor Carl." The letter to Sickingen had been sent by Luther to Spalatin for his disposal. In Sickingen's answer to it, dated November 3, 1520 (No. 492), it says: "I have received your last letter here in Cologne, have read it together with your posted apology and offer of inheritance, and have also heard Magister Georgen Spalatini's offer." Spalatin's "request" must have been that Sickingen hand over Luther's letter (No. 428) to the Emperor, with whom he was in special favor. From what has been said, it follows that the date added to the letter in all Latin editions (except Weimar's), "January 17, 1520," is wrong, and that it was written and published towards the end of August.
There are two significantly different redactions of the "Erbieten". One will be Luther's handwritten draft (No. 434), the other the form produced by Spalatin's assistance and approved by the court, which was then printed in the last days of August, our writing. The first printing has the title: "Doctor Martinus Luther Augustiners Erbieten." 2 leaves in quarto. The Weimar edition then describes three reprints. After that, the "Erbieten" is included in "Martini Luthers mancherley büchlin vnnd tractetlin" from October 1520, namely (because the printer had received it too late) before the preface. On it in Cyprians deorZii Spalatin! ^nnal68 kekorinutionis, 1718, p. 7. Further, in the Wittenberger (1554), vol. VII, p. 97; in the Jenaer (1564), vol. I, p. 339b; in the Altenburger, vol. I, p. 343 (a translation of the Latin text); in the Leipziger, vol. XVII, p. 290 (the same); in the Erlanger, 1. Äusl., Vol. 24, p. 9, second ed., Vol. 24, p. 12, and in the Weimar, Vol. VI, p. 480. The Erbieten is also printed in Latin, together with Luther's letter to Emperor Carl. We have already given the title at No. 428. In the collective editions: in the Wittenberg (1551), torn. II, lob 44; in the Jena one (1566), torn. II, col. 255 (wrong 257), in the Erlanger, opp. var. ar^., tönn V, p. 4 and in the Weimarsche, vol. VI, p. 482. According to Walch, we have retained Spalatin's text, here and there improved according to the Weimarsche AusgaM
Before the Imperial Diet at Worms, on January 25, 1521, Luther again sent the Elector a printed copy of the "Erbieten" with the promise to do and leave everything he could with God and Christian honor. Whether this is the document that Emperor Carl, according to Aleander's report, tore up and threw to the ground is still in question (Weim. Ausg.). Compare Brieger, Quellen und Forschungen, 1st volume, 1st section, p. 55.
Jesus.
I, Martin Luther, Augustinian, deprive all those who will read or hear my writing of the grace of the Almighty God and my poor prayer, and I have no reason to know that, after what has come to light through my books, I have incurred the displeasure, disfavor, wrath, and displeasure of many people. Thus, for almost three years, I have endlessly and ceaselessly suffered persecution, abuse, driving, and all the evil that my opponents might think and imagine, seeing that I have gladly, and against my will, given myself up to them, And not otherwise, than by the other's consent, painted, and urgedd by the other's urging, have I written, all that I have written, 1) and nye nothing more serious and lesser desired, than that I, as a man who has passed, may remain in a Winckel secretly and unknown.
Also, that I with God the Almighty, and my conscience, may testify truthfully, and with much righteous, Christian, High Gelarians, and understanding people, that I may never otherwise resolve, and be vindicated, as I would not like to do otherwise, than to give the evangelical, divine truth against the doubtful, unbelievable opinion, 2) error and misconception of human law and order, yes, of the constitutional, ferocious order. Then God knows that I should be heartily sorry if I should act unchristianly with my will and my deeds, or if I should teach, preach, scream, speak at all in the church or in school, which would be contrary to God and the soul. In addition to this, I have offered myself at times as a faithful, obedient son of the Holy Christian Church, which I, by the grace of God, want to "die", if I want to, for the sake of my own repugnant knowledge and desire.
1) The words: "all that I have written" are missing in Spalatin's annals.
2) "Wenung" - delusion. In Spalatin's annals: Trenung.
and to stand in judgment, to "learn" and be taught better and more Christian mayuug from the holy scriptures, to allow myself to be heard in public disputation, to be recognized by all unrighteous university judges, by the same spiritual and secular judges, on a free, safe and sufficient basis, to come forward willingly and humbly, and to accept their interrogation and judgement, and if, after a reasonable referral, I am able to do so, with the best foundation of the Holy Scriptures, I have been found guilty and convicted, I will only allow myself, and my offer, to speak truthfully, to praise God all the time, and for the good, comfort and salvation of common Christianity, according to my oath and duty, as a poor doctor of the Holy Scriptures, to obediently refrain from any search for God's praise, benefit and advantage. But all this is considered so futile and unfruitful by my opponents, that they have accused me of being a heretic, a detractor of Christianity, an angry, discreditable, erroneous, cursing, and of many other ways, secretly and publicly, that I have forgiven them all from the bottom of my heart. Therefore, for God's sake, I ask you to consider that I am once again of my former will and desire, and that I am aware of the offence of hatred and evil, and whether I have hitherto written too earnestly or scoldingly for the sake of your concern, or whether I would also write to you to kindly forgive me for it; Considering that all this has happened, and is still happening, all for the sake of Christianity, and not for the sake of my praise or enjoyment, and that I have been so highly and noticeably wronged by manifold, shameful, and unfortunate things, vnfounded, vnskillful, vnchristian, God's lesterly screaming of my counterpart, and to have excused myself, where I am carried into it in other ways, for God's sake. This I am, above divine emphasis, willing to do for the sake of them all, and one in particular, with my poor commandment toward God. May God's will be done on earth as it is in heaven. AMEN.
1396 Erl. (2.) 24,14-16. sec. 1. L.'s request to d. Kaiser Carl u. a. No. 434. W. XV. 1655-1668. 1397
434 Handwritten draft of the foregoing inheritance. August 1520.
From Luther's own manuscript in Cyprian's Useful Documents, vol. I, p. 493; in the Supplement to the Leipzig edition, p. 115; in the Erlanger, 1st ed. vol. 24, p. 12; 2nd ed. vol. 24, p. 14; and in. the Weimar, vol. VI, p. 476. The latter says: "This text bears a sharper stamp of Luther's own character" than the print.
Jhesus.
To anyone who reads or listens to this book, I declare Martin Luther Augustine, called Doctor of the Holy Scriptures, as I have now three years ago offered myself for trial and interrogation, that my matter had been put before the disputation and several universities, and that as far as I was able, I was glad to have found out about the past, that I had the trust and the love to reprove and to keep quiet. All this has been done by common man's cunning and wickedness, and it is not yet open to eyes to tear me more and more into deceit. Then I may say on my conscience that I have never yet conceived anything of the papacy or of all its powers: it would all have remained the same, had not the nepotism and honor pretended to obtain a prize from me. I am by all means, and as many adversaries as I am so greatly offended. Now that they no longer know me, they "drop the matter" and begin to revile my life, saying that I am peyssig, vengeful, and many other names.
Now it is not my intention to measure or protect my life and my family (of which I myself am too unaware). Yes, I had provided that I should be placed among the learned men of understanding, and that I should assume such a name as that of which a man would know himself better, for I had wanted, with divine help, to have acted more preciously in my life. Now I see that my own great contempt, which I have all judged to dismiss me quickly from my fiefdoms, is not measured at all correctly, and the great fiefdoms, which I do not dispute, have by such nerrish humiliation and my contempt been used to the detriment of my good lere (which I have not provided myself with). For this reason, I ask all my friends and friends, who still want to rebuke me, and
where I have been too busy, I have to put on the best. Considering that I have had to fight all those who have jumped out of no fox, rams, as many as large, learned, ruthless people, at my will. It should not be surprising that so many reyssende wolves bark at a dog, and also bark at it. I have also barked at one with the same measure that I measured with. I also offered to listen to and accept the best of all: then I, that God knows, would not like you to act unchristian, or to learn, speak and scream, that God, and he, would be blessed. But if I do not want to be left in peace and reprimanded, I ask that no one may cause me to be tired or weary: Then God will give me my heart, so that I may be weary before the whole world. My foundation, on which I build, will stand firm, and my heart will not waver nor sink, even though all the infernal gates there are rams, that I know for certain.
It doesn't matter to me that some of them give my school, I want to presume greater art than all the world has, and all of them are lux mundi. If I had been left in my own home, they would have been good for my remaining master of Israel, and I would have been what I was. The Christian warheytt stood one time on St. Panel: But one time on St. Athanasii, item on St. Augustini: Yes it has one time eyne Eselynne Widder the Propheten geredt. Who knows what God wants to do through us. He is the same God who, though we may be sinners, must remain his creature, and is terrible in his judgments of men.
I have laid it down for the good opinion of the man, that he should guard himself against evil, and against hatred and envy. I am very humble and honest, and I do not want anyone to be afraid of my hatred or disfavor, because my courage is too good and too great for me to be kind to anyone. Nor have I anything for eyes, for the matter of the marriage to yourself, which I hold in my heart: and if for your sake I am too willing or would be too free and fresh, I will freely give it to you. I know him no more to do. May God's will be done on earth as it is for you. Amen.
The second section of the sixth chapter.
Like D. Eck, after taking bad honor from the Leipzig disputation, set out and traveled to Rome.
A. From the previously, though in vain, made effort D. Eck D. to burn Luther's books.
Luther's report of this to Spalatin.
See Appendix, No. 55, ß 1.
B. Von v, Eck's journey to Vom and trial there against Luther.
436: D. Joh. Eck's letter about his legation and action against Luther in Rome. Dated May 3, 1520.
This letter, which was published in Latin in Wittenberg in a single print, has the heading: "Letter of Johann Eck, the Papal See's nuncio, as he writes, Against his will. Copied from his handwriting, which will show how true the letter is that he wrote from Leipzig to Wittenberg, in which he says that he took upon himself the office of the legation against Luther against his will. It is found in Latin in the Wittenberg (1551), torn. II, col. 48; in the Jena (1579), toiri. I, toi. 473 k and in the Erlanger, opp. vur^. arK., torn. I V, p. 256. German in the Wittenberg (1569), vol. IX, p. 94; in the Jena (1564), vol. I, p. 223k; in the Altenburg, vol. I, p. 357 and in the Leipzig, vol. XVII, p. 303. Johann Fabri is named as the recipient of the letter by the Weimar edition. In the old German editions, the marginal glosses are missing, which probably proves that they do not come from Luther.
Hail and all welfare! When I traveled to Rome, venerable Lord Vicari,a ) John Ulrich, your relative, came to me on the way, so both came to Rome fresh and healthy at the same time. There I presented my booklet, which I wrote about the Primacy and Superiority of Peter,b ) to our most holy Father Pabst; but how graciously and kindly his Holiness has let himself be heard towards me,c ) likewise also the most reverend Cardinals, I would rather indicate to you now than write about it in silent letters.
a) Vicari. Note, here he used the old vocative vioari in Latin and made it himself, since it is not common.
b) Petri written. However, this will probably never see the light of day.
d) have them interrogated. This is how one murderer talks to another.
2 This papal bulld ) against Luther has now been briefly drafted and conceived, and will be executed in the next council of the Cardinals. And if papal holiness will follow my, the Eck's, advice,e ) by sending the bull in Germany, all cardinals and bishopsf ) will undoubtedly agree to it and sign themselves. Truly, it has been good and highly necessary,g ) that I have just now come to Rome; otherwise you would have known little about Luther's erroneous and seductive teachingh ). You shall hear from me in due time at our meeting all that I have done in this matter. i)
d) The papal bull. The papal bull is called minutu by him in Latin. And so he rightly calls it something contemptible. For what is more contemptible than a papal bull?
e) my, the corner's, council. Certainly, such a gentleman had to have such a counselor.
f) all cardinals and bishops. Namely, so that Luther would be overcome by the number of votes.
g) would have been necessary. Otherwise, it would have been over for the papists.
h) erroneous and seductive doctrine. Namely, that the corner should or can be judge.
i) had acted. And nevertheless he writes to the University of Wittenberg that the order had been imposed on him against his will.
Pontifical Holiness, two Cardinals, a Doctor from Hispania and I, have been together for almost five hours, and there have not had the same concerns and advice; it was also requested that each one in particular indicate his opinion and discretion. j)
j) and discretion. It has been only a dazzle, and the others have been abused, that it has been desired of them to indicate their opinion and discretion.
4. the form of the bullak ) will please pious people,l ) as I see myself, because it gives much and manifold information about custom and habit, both of the old and new conciliarities,m ) also of popes; besides that, also about the
1400 v- a. iv, 257 f. Sec. 2. Eck's Handlg. in Rome against L. No. 436 ff. W. xv, w6o-i663. 1401
The forty-one errors of Luther are explicitly condemned inside. n)
k) The form of the bulla. The bulla is also nothing more than a mere form, that is, a dazzle and sham.
l) pious people. Namely, that one has already tuned according to the bull.
m) new concilia. He even rightly invokes the new concilia.
n) be condemned. But who are those who condemn them?
5 As far as my parisho ) at Ingolstadt is concerned, I could justifiably receive nothing, as I am reported by my good friends, if I were not to receive it by papal authority.
o) my parish. See the Christian intention from which Eck came to Rome.
Now, however, Papal Holiness both for their person willingly 1) and with great earnestness,p ) also through the intercession of many most reverend Cardinals, graciously and fatherly offered,q ) not to let me go from then on, unless I was completely assured and satisfied for the sake of the parish. Yes, he also let himself be heard not only to leave it at that, but also to graciously give me more and greater gifts. r)
p) with great seriousness. Here it is written in Latin: per suuur peetus, for the pope sets before himself nothing but holy things in his heart.
q) offered. As the high priest Caiphas offered Judah thirty pieces of silver to betray Jesus. Matth. 26,15.
r) to graciously bestow. How much more generous Leo is than Caiphas!
Yesterday I talked and acted in all sorts of ways with our most holy Father Pope about Luther's matter, reported to His Holiness and indicated what the Cardinals, who were drawn to this matter to discuss it, had done; I will also ask His Holiness tomorrow,s ) and actually inquire on the day when a consistory is to be set up again.
s) Request holiness. Here Eck praises himself.
8. from Romet ) I have heard evil things, as I now see and experience. But if something evil happens here, it has therefore a greater reputation, that from all places, as far as Christianity reaches, the basic soupu ) of all vice and stank of the worst boys is found here.
t) From Rome. Note here Eck's gratitude for such a fat parish.
1) Wittenberger: mildiglich.
u) the basic soup. Note here his own words: Rome is the basic soup of all vices and stank of the worst boys, who are found there from all countries, as far as Christianity reaches.
(9) Things are much more gruesome and terrible at the Roman court, as can now be seen at the bishops' courts in Germany, as well as at the courts of many princesv ) However, so that I do not praise Rome too much, I will leave it at that until I come to you again from Rome. For it would be a great disgrace if you were to promise and destroy that which you have previously praised.
v) Courts are used to happen. Note its proof that it happens elsewhere as well.
I would like you to give Urban my letter to read. w) If I could be helpful to your cause, I would gladly do so. So much I hear, if I desired a reservation, even if it concerned a good summa, I would not be denied it. But I do not want to get involved in such an evil matterx ). Farewell, and be greeted very diligently. Given from Rome, May 3, 1520.
w) to read. That is not Eck's habit, that he lets others read his letters, except when it pleases him.
x) into such evil thing. How pious must not Rome be, which promises evil things? And how true does not Eck speak herewith when he praises this city?
I cannot write enough how graciously and favorably some Cardinalsy ) show themselves against me, especially Cardinal St. Crucis, Anconitanus, Aginensis, St. Quatuor, Jacobitanus, St. Sixti, de Salviatis, Campegius etc.
y) Some cardinals. Does any ruler or Pharisee believe in him? But the people who know nothing of the law are accursed. Joh. 7,48.
Luther's thoughts on this in a letter to Johann Lang.
See Appendix, No. 56.
C. About the correspondence of Valentin Teutleben with Chursachsen, which was conducted during the stay of D. Eck in Rome and was quite dangerous for Luther, and what the Pope himself, as well as the Cardinal St. Georgii wrote to Chursachsen.
438: Elector Frederick of Saxony's reply to Valentin Teutleben dispatched to Rome, as
he had so far given Luther no encouragement at all, and had also let him answer for his teachings himself; just as he would have liked to see Luther leave his lands long ago, Luther had also wanted to do this, if Miltitz had not been against it. Sept. 1, 1520.
This letter is found in Latin in the Wittenberg edition (1551), torah. II, tot. 49; in the Jena (1566), torn. II, iol. 2551) and in the Erlangen, opp. var. ur^., tora.v, x>. 7. German in the Wittenberg (1569), vol. IX, p. 93; in the Jena (1564), vol. I, p. 222; in the Altenburg, vol. I, p. 352 and in the Leipzig, vol. XVII, p. 297. In all with the incorrect date "den I. April." Because the letter mentions the "printed hereditary offer" (No. 433), it must be placed either in the last days of August or later. We assume that 8spt. was read in Xpr.; according to this, our time determination. See Weimar edition, vol. VI, 475 f.
Dear faithful! That you write, since it might be the case that these and other our matters and affairs would be troublesome to the most holy father, the pope, and would remain stagnant and unpromoted, that in your opinion all this is to be attributed to the immodesty and presumption of Doctor Martin Luther, because he, as you say, I do not know what new doctrine he has spread against Papal Holiness and the Holy See and Church at Rome, and has not shown and humbled himself against the most venerable lords, the Cardinals, with due modesty and reverence, and is especially protected, promoted and graciously held by us, as the common rumor should testify etc.
2 Recently, in your gracious opinion, we do not want to reassure you that we have never undertaken or undertaken to promote or defend Doctor Martin Luther's teachings and writings for us with our authority and reputation, as we still do not do today. For we do not presume to judge what he has done rightly or wrongly, taught Christianly or otherwise, and still teaches.
3 Although we cannot and will not deny that we nevertheless hear how this man's teaching is considered and approved by many scholars and persons of understanding to be godly and Christian, we nevertheless leave this in its value. And just as we do not prejudge anyone, nor pass judgment on his teaching, so we leave him, as the master, free to defend his teaching himself on his own merits, especially because this whole matter is now placed on a right and proper footing.
In accordance with the recognition to which he has subjected himself, so that he has offered to appear obediently before Papal Holiness Commissars, who has been chosen for this purpose, on a reasonable condition, namely on sufficient assurance and escort, to show cause for everything that he has taught and written; also with attached, superfluous, submissive and obedient protestation, since he has reported and taught other and better things from God's words about the smallest part of his doctrine, and has been convicted and overcome of some error with true testimonies of the holy Scriptures, then he will gladly let go of his opinion, change it and revoke it; as can be seen from the note! of his Protestation or Erbietend, 1) which he has publicly printed.
(4) Although there are not sufficient reasons, after he has thus offered himself, to lay out something further and difficult about it, we have, before and before the matter comes to this condition and means, also had this done with him, D. Martin Luther, and have brought it about that he has offered and promised to leave our lands and university voluntarily. And he would have been ready to do so, if the papal legate, Carol von Miltitz, had not interfered, and had sought us with many requests, and had urged us not to let him come from us. For he feared that if such a thing happened, Doctor Luther would go to the Oerter, where he would be much freer and safer to write and act as he wished, than he had been until now, when he would still have had to shy away from us and our university. In order to prevent this, it is considered more advisable to keep him with us. And for these and other many reasons we should, in our opinion, be so well excused by everyone that no one should have reason to have any bad suspicions against us, much less to complain about us with secret slander and false blasphemy.
Therefore, we are confident that our affairs will not be hated or hindered by papal sanctity. For we may well say with truth and certainty, and we highly trust, that nothing more distressing, painful and painful 2) can happen to us, than that during our life and government, and under our protection, some damaging or harmful events can happen to us.
1) Document No. 433.
2) In the Wittenberg: "Werfers"; in the Jena: "weersers". In Latin only: triktius st aosrdius.
1404 L. V. a.v,9f. Sect. 2. Eck's Handlg. in Rome against L. No. 438 f. W. XV, 1665-1667. 1405
The first thing we have done is to confirm and root the errors that have been spread. As we have written such our mind in writings to the most reverend Cardinal St. Georgii, our dear Lord and friend, after the length, and have given him to recognize.
(6) However, for the sake of the common kinship of the fatherland, with which we may act more freely, we do not want to keep this from you, as our countrymen, which we note and hear from the common speeches of the people; namely, that many good people say for certain that Doctor Martin Luther, as it is said that he publicly confesses both in writing and orally, did not come to these controversial matters and disputations from the papacy intentionally or willfully, but against his will, and was even dragged to them by D. Eck with his hair and often provoked and provoked by some writings that publicly went out against him in Rome and elsewhere. Eck by the hair, and often provoked and irritated by several writings that have gone out publicly against him in Rome and elsewhere, and forced him to answer. Since they would have been satisfied, these things, which are now being discussed, would never have been brought up, but would have remained completely silent and buried.
(7) And because Germany now has many fine, skillful, learned and understanding people, experienced in all kinds of languages and arts, and now also the laity are beginning to become wise, to have a desire and love for the holy Scriptures, to recognize them rightly, many people think that it is very much to be worried and feared, if such a cheap condition and means, to which D. Luther offered himself, were to be avoided, and if he were to be beaten only with censures and banishment without rightful recognition. Luther has offered, would be neglected, and he, without rightful recognition, would be beaten with censures of the church and banishment alone, this quarrel and dispute would become much more violent and greater, so that the matter could not well be settled and brought to peace afterwards.
8. For Luther's doctrine is already so deeply rooted in many hearts in Germany that if it were not refuted with righteous and consistent arguments, reasons, and public, bright testimonies of Scripture, but were to be proceeded with and continued solely with the terror of church power to suppress it, it would not proceed in this way (as it is thought to do), but would arouse great, violent anger in Germany, and arouse terrible, cruel, harmful, and pernicious uproar; which would not benefit the most holy father, the pope, or others in any way.
(9) This we have, as both the church and the kingdom of common lands and people's welfare.
and would like to receive it with all my heart, for the answer, you 1) gracious opinion do not want to leave unindicated, and are inclined to you with grace. Date at Torgau, the first of September 2) Anno 1520.
439 Pope Leo X's letter to Elector Frederick of Saxony, in which he flatters him and requests that he either bring Luther to recant or imprison him for singing; he also reports that he had a congregation of cardinals examine Luther's abominable teachings and condemn them in a bull, a copy of which he sends along. Rome, July 8, 1520.
This letter is found in Latin in the Wittenberg edition (1551), bom. II, col. 495; in the Jena (1566), tom. II, tot. 2565; and in the Erlanger, opp. var. urZ., tom. V, p. 10. German in the Wittenberg (1569), vol. IX, p. 945; in the Jena (1564), vol. I, p. 279; in the Altenburg, vol. I, p. 471 and in the Leipzig, vol. XVII, p. 313.
Translated from Latin.
Beloved Son, salvation and apostolic blessing!
1. Since it has come to us, through the testimony of honorable, honest people, that you, noble Lord, out of great special wisdom and godliness to the highest God, and right faith in him, and out of innate noble nature, from your forefathers (who always bore a special inclination towards the Roman Church and this Holy See), you have always been displeased and displeased with the (unjust) evil behavior of Martin Luther, the child of wickedness, and have never been helpful or favorable to him: We were very pleased to hear this from you, so that this message almost increased the rumor of your praiseworthy virtue, which was known to us before, and made our fatherly love for you greater.
But we cannot conclude for ourselves whether we should attribute this praiseworthy deed to your wisdom or godliness. For it is a sure indication of an excellent, special wisdom in you, that you know and recognize that this raging man, out of pure ambition, which does not rhyme at all with his profession, so obeys and
1) In the German editions: "auch"; Latin: vo5i8.
2) This is our Conjecture. In our template:Kalend. April.
He calls for humility, he agitates anew the old heresies of the Viklefites, Hussites, Bohemians, long ago condemned by the general church, he attaches the common rabble to himself, he gives the simple hearts cause to sin by wrong understanding of the Scriptures as he interprets them, he perverts and rejects the bond of chastity and innocence, but especially confession and repentance of the heart by unspiritual loose talk. Moreover, he who also holds with the Turk and complains that the heretics who received their punishment were wronged; in sum, he who presumes to mix the highest with the lowest.
(3) Yes, we say, that you certainly know that this man is not sent by Christ, but by the wretched Satan, who has got into such great pride and nonsense and is so exalted that he is allowed to say and write publicly: he does not want to believe the holy doctors' writings, nor the general conciliar commandments, nor the Roman bishops' statutes, but only him and his discretion or delusion; which presumption no heretic has ever submitted to.
4 Therefore, noble lord, you do very wisely that you have despised the fellowship of this harmful and poisonous man, who truly, as you can well judge, is a great stain on the noble house of Saxony, but especially on the German nation.
5. but to your godliness is to be ascribed this, that you never did not approve of some of his so great errors, but rather resisted them; that therefore no one is given cause by you to depart from the old and long-continued custom and order of the Christian faith, so much preserved a hundred years ago by the Holy Spirit.
Since we have heard this from you, and, as we have reported, it has come to us through much testimony, we have not only praised you for ourselves, but have also made known these praiseworthy deeds of yours to many brave, excellent men, and have unanimously exalted and praised your noble way with due praise in the Lord Christ, and have thanked the same Lord that through you and others he has put such obstacles in the way of and in opposition to the ungodly ways of the shameful, blasphemous man.
7 We have also been patient with him for a long time, because we wanted and hoped that he would improve. But since neither our gentleness nor fatherly exhortation will do anything for him, nor will it help, there is a great danger that a mangy dog will not get into trouble.
If the sheep poisoned a large part of the Lord's flock and also made them mangy, we have a sharp remedy at hand.
(8) As we have called together the holy assembly of our reverend brethren, the Cardinals and other men in spiritual rights, as well as all those who are very well practiced and experienced in divine Scripture, we have well considered and investigated the matter, and finally, by the help of the Holy Spirit, who in such matters is for and for advisable and helpful to this Holy See, we have made this decree, written it in a document according to the apostolic manner, and provided it with a leaden 1) bull.
9. In which Scripture, according to our command, out of many, indeed almost innumerable errors of this erring man, these are neatly listed, which in part of all things are heretical, and pervert the right faith; But in part, where the bonds of obedience, chastity and humility are torn in the simple hearts, they provoke and entice to all kinds of trouble and evil; but which this perverse man, out of gall and bitterness of shameful hatred, has poured out against this holy See, God, not we, shall be the judge.
10. We are sending you, noble Lord, a copy of this scripture printed in our holy city, so that, when you have diligently investigated the errors of this servant of the devil, you may first remind and admonish him, as written in the scripture out of apostolic meekness, that he should drop his disobedient and proud courage and return, so that he may be helped when he has recanted his blasphemous errors; for he shall experience God's grace and our goodness.
If, however, he persists in his raging nonsense, and the deadline is over, as expressed in the above-mentioned print, you would provide, as much as is in your power and authority, that he be imprisoned as a declared heretic and kept there until our further request.
12. in which you, noble Lord, do us the highest favor, namely, if you carry out the good name of your excellent virtue to the same end, and do not a little tarnish your, your praiseworthy family's, and the whole German nation's praise and good reputation, and obtain this great, glorious thanks both before God and man, that through your diligence and godliness the started fire of the harmful
1) In Latin: xluinbea duHa jumsnituiQ; in the German editions: "mit einer blewen Bullen gezieret".
1408 Erl.Briefw.II,428f. sec. 2. Eck's handlg. in Rome against L. No. 439 f. W. XV, 1670-1672. 1409
The Holy See has turned away and extinguished the beautiful splendor of the true, pure faith and of the people who believe in Christ. Given in Rome, at St. Peter's, under the Fisherman's Ring, on the 8th of July, in the 1520th year of our Papacy, in the eighth year.
440 Luther's answer to Spalatin after the communication of Teutleben's and Cardinal St. Georgii's letters. July 9, 1520.
The original of this letter is in the Anhaltische Gesammtarchiv. Printed in Aurifaber, vol. I, p. 270k; in De Wette, vol. I, p. 461 and in Erlanger Briefwechsel, vol. II, p. 428. German in the Wittenberg edition (1569), vol. IX, p. 95d; in the Jena (1564), vol. I, p. 280k; in the Altenburg, vol. I, p. 478; and in the Leipzig, vol. XVII, p. 315. We have retranslated from the Erlangen correspondence, which printed the original. - From this letter Kolde, Martin Luther, Vol. I, p. 387 aä p. 266 wanted to conclude that the "Erbieten" (No. 433) was already written immediately after July 9, but wrongly. Compare Weimar edition, vol. VI, p. 475.
Newly translated from the Latin.
To his best and dearest Georg Spalatin, ducal court preacher, servant of Christ, his faithful friend.
Jesus.
Hail! I have, my dear Spalatin, secretly read the Roman letters 1) with great pain, because I see such a great lack of understanding and godlessness in such great heads of the church. I fear that they are so disgraced by the light of their conscience and of truth that they can no longer have judgment and sound senses. They condemn what is mine, and yet at the same time confess that it is astute and learned; then without having read it, or desired that it should be read for them. The Lord have mercy on us all.
1) Namely, the one that the Elector received on July 6 or 7 *) from the Cardinal St. Georgii (Raphael Petrucci) and Doctor Valentin Teutleben, the Elector's attorney in Rome. The letter of the Cardinal, the original of which is in Weimar, is dated Homas 3. Xpr. 1520; the answer of the Elector to it, from Lochau, July 10, 1520 (not ex XuZn8ta 5. XuAustl 1518), we have already reported No. 155 in this volume. The answer to Teutleben's letter may be No. 438; but it would be striking that the Elector hesitated so long with his answer.
*Spalatin gives (in Mencken II, 601) July s., the Elector in his reply July 7.
What can I then advise the good Elector what should be written? and therefore I rather write to you. First of all, you know how much more just cause I have to complain than they do; my published books are witnesses to this, in which I so often confess and complain that I did not get into this matter by having had the air to do so, but that I got into it by force. Furthermore, I have so often offered peace and silence. But where do I not ask to be taught better and try to dissuade them? I am still of such a mind that I want to remain silent if I am allowed to remain silent, that is, if they are also made to remain silent.
It is known to all that Eck did not drag me into the matter of the Pope for any other reason than so that he would make a mockery of me, of my name, of all that is mine, and even of our university, and trample it underfoot. Now that they see that God resists this man, they accuse me of a nonsensical addiction to peace. How should I, a wretched man, seek honor, who desires nothing else than to be allowed to live my life in seclusion (privatus) and completely hidden, away from the public?
Let him have my offices who will; let him burn my writings (mea) who will: I pray thee, what shall I do further? But at the same time I say this: If I am not allowed to be free from the teaching ministry and the service of the word, I want at least to be free in the administration of my office. I am burdened enough with many sins, I do not want to add to them this one, which cannot be forgiven, that where I am put into office, I do not carry out my office and am found guilty of an ungodly silence, that I have missed the truth and so many thousands of souls. Let that Cardinal [St. George] boast that his Church does not need defending: why does he defend it?
I like it in every way, 2) that the
2) In this paragraph, Luther gives advice, even though he had rejected this before, how the Elector should behave towards the Romans and what he should answer them. It seems to us not thunlich, the sentence: 86 vsro, ut sruäitorsm aMrs of P088it, ita
that the most noble prince is a complete stranger to my cause, as he has done so far, and is pushing me out into the public, so that I am either instructed or convicted; but that he also, as he cannot give the instruction, does not want to be judge or executor, unless the verdict is passed and clearly stated. That he also does not see how he can punish someone, Turk or Jew, without knowing it, which they do not even touch with a word, unless the Romans want him to obey them, the people, more than God, and he should rage against him of whom he does not know whether he is guilty or innocent, which cannot happen with an inviolate conscience, and he cannot be urged to such a conscience by any commandments, not even by divine ones.
They may punish Silvester, Eck, Cajetan and others, who for the sake of their honor have caused this tragedy in the Roman Church without any cause; I am not guilty of it. All that I have done and do, I do compulsorily, I am always ready to stand still, only they shall not call the evangelical truth to stand still. And they will get everything from me, yes, everything that I have offered, they shall have of their own free will,
nee juäitwm velle nee executorem as a request of Luther (so Walch, De Wette und der Erlanger Briefwechsel); they are rather words (suggested by Luther) of the Elector. If one does not understand it in this way, one gets into trouble with the translation, as it happened to the old translator, who gave the words: Nee viäero 86 like this: "I [Luther] do not see either" etc.
if they want to let the way to bliss be free for the Christians. This is the only thing I desire from them, and nothing else. What can be desired more honorably? I do not desire a cardinal's hat, not gold, not anything that Rome holds in high value today.
Or if I do not obtain this, they may deprive me of the office, and let me live and die in the corner of the wasteland [of the monastery]. I, a wretched man, do not like to teach, yet I have to suffer evil for it, while others both like to teach and are honored for it. My mind, which is so minded, cannot by any means fear threats nor look for promises. Are they looking for me to imprint fear or hope on my mind, or to make me outwardly so?
Here you have my opinion. By the way, I hope that the most noble prince will write in such a way that these Roman heads may understand that Germany has been oppressed so far not by its lack of scientific education (ruditate), but that of the Italians, by God's secret counsel. Farewell, and receive everything locked up again, as you sent it. On the day after Kilian [July 9] 1520.
Martin Luther.
441 Luther's report to Spalatin on the content of the reply to Cardinal St. Crucis, which was to be written from the court in response to his expert opinion.
See Appendix, No. 57, § 2.