From the imperial citation to Luther to come to Worms in person under free, secure, imperial as well as electoral and princely escort, despite the fact that the papists had used every trick in the book to prevent Luther's inconvenient personal appearance before the emperor, whereupon Luther confidently began his journey.
What guile the papists used with Chursachfen, that the Elector should demand Luther only for himself privately for doublet, but Frederick the Wise was too clever for them.
541: A note that the imperial ministers sent to the Saxon ministers, demanding that Frederick, Elector of Saxony, summon Luther to Worms for himself, under imperial escort.
From Cyprian's "Useful Documents," vol. II, p. 211.
After the Keyserliche Majestät also Churfürsten und Stende have decided to let Luther come here and the Kay. May. Ine is to provide him with secure faith now and then, and for the sake of his actions and common talk he does not want to be forced to give up Kay. May. Ine is required by your May. letter here, so Kay. May. kindly request that my most gracious lord, Duke Frederick of Saxony, write to Luther that Kay. May. beger und bevelh sei, dass er auff das glait, so Jme die Kay. May. hereby sends to him, rises up and comes here etc., that also his princely grace gives to the same Luther through his F. G. Land also one glait, and assigns to him Jmands, who with sambt der Kay. May. May. ambassadors with Luther here.
542 The draft of the electoral answer made by the electoral Saxon councillors, in which this wise gentleman rejects the above request with concise motives, is, by the way, requested, if Imperial Majesty, Electors, Princes and Estates themselves wanted to demand Luther with a given safe conduct to Worms, he, the Elector, and his brother, would also gladly lead him.
From Cyprian's "Useful Documents," Vol. I, p. 500.
On the slips of paper concerning Ro. Kl. Mt, our alln. Herr our gn. Lord the Elector of Saxony, concerning doctor Luther's requirement, is our subordinate concern, but has fallen upon our Lord's grace that his elector's grace should be followed by the opinion of our Lord. Lord's gracious pleasure, that his Electoral Grace should give the following opinion on the matter.
After I 1) have received a letter, which contains, because the Kay. My. also Churfürsten, surften und Stende have decided to let Luther come here, und das Kaysl. Ma. Ine should be provided with safe conduct here and there, and for the sake of his action and common cry it would not be proper that Kay. M. Ine by his May. letter. Thus Kay. May's noble request that I write to Luther that Kay. May be willing and able to respond to the request that Kay. May, and that I will also give the same Luther an escort through my country and order him to come here with all his belongings.
1) "me" put by us instead of: "we".
of the Kayserl. May. [1) to go here with Luther. As I was completely willing to show Kay. May. in the submissive obedience, but because your May. have decided to require the said Luther on your May., also princes, rulers and sovereigns in your May. name, and I have not taken upon myself to represent or answer for Luther's matters, but have left them to his own responsibility and command, as I have then written such things of myself at times, and although I have also asked May. May. not to do anything against Luther or to allow him to be heard beforehand, such a thing has nevertheless come about at Luther's request, and that I would like to prevent the truth, and whether Luther is mistaken in his writing, from coming to light. Should now D. Luther is required by me alone, I would like to consider many things, such as May. May, it would be difficult for me, where Luther would be entitled to something burdensome and disadvantageous on account of this, from which I might, as a matter of concern, arise an accusation that May. May will not grant me my hopes. For this reason, I ask you to refrain from such a request, and not to complain about it in my application. May. or princes, sovereigns and sovereigns shall require this Luther, then I will at the end, where my brother and I have joined. I will gladly let him go, so that he may get through to the place, if God wills it, without being judged,
B. Von Luthers Citation und freiern kaiserlichemi churfürstlichen! und fürstlichem Geleit.
543 Emperor Carl V's citation to Martin Luther to appear at the Diet of Worms. Date Worms, the
March 6, 1521.
There are said to be two originals of this writing, one in the Leipzig City Library, the other in the Wallenrodt Library in Königsberg, which came there after the death of Georg von Kunheim, Luther's son-in-law. The first print has the title: "Cythacio vnd geleyth Doctoris Martini 'Luthers ghen Wurms, vff den Reichstag vor König Caroll, vnd den stenden des Reichs: etlicher Büchlein die Ehr gemacht zu veranthworthen." In the collective editions: in the Wittenberg (1569), vol. IX, p. 106; in the Jena (1564), vol. I, p. 4331); in the Altenburg, vol. I, p. 652. These three editions contain only our writing, although the caption reads: "Kaiserlicher Majestät Citation und Geleitsbries "rc. Furthermore in the Leipziger,
1) Added by us.
Vol. XVII, p. 569 and in Erlanger Briefwechsel, Vol. Ill, p. 101. Also in Junker's "Ehren-Gedächtniß Luthers," p.50; in Müller's "Staats-Cabinet," Vol.VIII,p. 288; in Naumann's entaloKus librorum mnmissriptorum sts, p. 265; in "Erläutertes Preußen," vol. IV, p. 144; and in Wegner's äisssrtntio de snlvo sonäustu D. Nnrtino I^utksro lVorumtinna sontl ad Imperators Oarolo V. Impstrato st ssrvato. IIsKiomonts 1698. the German original is translated into Latin and found in the Wittenberg (1551), tom. II, toi. 163d; in the Jena (1566), tom. II, toi. 4111) and in Goldast, sonst, impsrialss, tom. II, p. 142; in a different translation in Balan, monumsnta, p. 120. We give the text according to the Erlangen correspondence, which follows the Leipzig original.
Karl, von GOttes Gnaden erwählter römischer Kaiser, zu allen Zeiten Mehrer des Reichs etc.
Honorable, dear, devout one! After we and the holy kingdom's estates, now assembled here, have undertaken and determined to receive information from you on account of the teachings and books that have gone out from you for some time, we have come to you and from then on again to your safe custody, ours and the kingdom's free, We have given you security and escort, which we send to you herewith, with the request that you will rise up favorably, so that in the twenty-first days, destined for such escort, you will certainly be here with us, and will not stay away, nor worry about any violence or injustice. For we want to handle you firmly in the above-mentioned escort, and finally rely on your future. And you do so our earnest opinion. Given in our and the kingdom's city of Worms, on the sixth day of the month of March. Anno etc. XVc and in the twenty-first year of our empire.
Carolus (L. S.)
Ad Mandatum domini Imperatoris ppm.
Albertus Card. Mog. Archicancellarius sspt. Nicias Ziegl.
To the honorable, our dear, devout, Doctor Martin Luther, Augustinian Order. 2)
544. imperial letter of safe conduct for D. Martin Luther of March 6, 1521, and insinuated by the herald Luthern at Wittenberg, March 26, 1521.
The original of this letter is in the Wallenrodt Library in Königsberg. Printed in Wegners äisssr-
2) About this honorable address Aleander was annoyed and Luther wondered about it. Cf. St. Louis Edition, Vol. XXII, 1922, No. 999.
1788 Erl. Briefw. Ill, 103 f. 11a s. Sect. 4. L. is cited after Worms. Nö. 544 f. W. XV, 2123-2125. 1789
ckatio äo salvo eonänotu, 1698; in Müller's "Staats- Cabinet," vol. VIII, p. 286; in "Erläutertes Preußen," p. 144; in Fabricius, Oontikol. I^utiioran., 1728, p. 79; in Lingke, "Luthers Reisegesch.", p. 80; in the Leipzig edition, vol. XVII, p. 570 (as it says on the title: from the manuscript located in the Pauliner Bibliothek) and in the Erlanger Briefwechsel, vol. Ill, p. 103. A Latin translation of this is also available in Oorctos, tust, reck. II. VoeuW, p. 32 and in Balans nioruinaoiita, x>. 120, Ho. 46, from the Vota IVormao., col. 108, of the papal secret archives. We give the text according to the Erlangen correspondence.
We Charles the Fifth, by the Grace of God chosen Roman Emperor, at all times Merer of the Empire, in Germania, Hispania, both Sicily, Jherusalem, Famine, Dalmatia, Croatia etc. Kunig. Archduke of Austria, and Duke of Burgundy, of Habsburg, of Flanders and of the Tyrol etc., confess: when we required Martin Luther, of the Augustinian Order, for movable causes, we gave and promised him our and the Holy Empire's free security and escort against men, and we do so by imperial power knowingly in virtue of this letter. So that in one and twenty days, the next after the delivery of this letter, he shall come here to Wormbs, and there await our and the empire's action, and after that he shall and may move to his safe custody from there to Aries, unoffended and unhindered by us and all men. And thereupon we command all princes, ecclesiastics and seculars, prelates, counts, freemen, lords, knights, servants, captains, lieutenants, bailiffs, stewards, administrators, ambassadors, mayors, judges, councillors, citizens, municipalities, and otherwise all other of our and the realm's subjects and faithful, in whatever sovereignty, state or nature they may be, earnestly by this letter and will, that they provide such our and the kingdom's security and guidance to the mentioned Martin Luther steadily and firmly, also to accompany and guide him in his going and returning, and not to offend him against it nor to offend him, nor to allow anyone else to do so in any way, as dear to each one be our and the kingdom's severe disgrace and punishment to avoid. This is what we sincerely mean by this letter. Given in our and the kingdom's city of Wormbs on the sixth 1) day of March, after the birth of Christ XV C.
1) In the original "sexten", which will be the cause that in Müller (by reading the x in ten) the 16th of March is given as date.
and in the twenty-first, our kingdom of the Roman in the other, and of the others of all in the sixth.
mandatum äni. Imperatoris pprrn.
VIlisrtus Oaräinulik maZuntinus
88t.
Niclas Ziegler.
545: The escort letter of Elector Frederick and Duke John of Saxony. Date Worms, March 12, 1521.
This escort letter and the following two are first printed in "Die gancz Handlung szo mit dem Hochgelerte D. Martino Luther täglich die wevl er auff dem Keyserlichen Reychstag tzu Wormbs gewest, ergangen ist, auffs kurztzest begriffen. Item die geleytcz brieff D. M. gegeben, hyr yhnn auch begryffen seynt", 2 sheets in quarto. Without place and time. In the editions: in the Wittenberg (1569), vol. IX, p. 106b; in the Jena (1564), vol. I, p. 434 b; in the Altenburg, vol. I, p. 652 and in the Leipzig, vol. XVII, p. 571. Also in Lingke, "Luthers Reisegesch.", p. 81. We follow the Erlanger Briefwechsel, vol. Ill, p. 110 f., which reproduces the original print.
By the Grace of God, We Frederick, Duke of Saxony, Archmarshall and Elector of the Holy Roman Empire, Landgrave of Thuringia and Margrave of Meissen. After the most noble prince and lord, Mr. Charles, elected Roman Emperor, at all times ruler of the Empire, in Hispania, both Sicily and Hierusalem a king, Archduke of Austria, Duke of Burundi, of Brabant etc., Count of Habsburg, of Flanders, of Tyrol 2c, Our most gracious lord, the worthy, highly respected, our dear devout Em Martin Luther, Doctor of the Augustinian Order, is required here at this present Imperial Diet, and requests us to provide the same Doctor Luther at the end, as it is due and due to the highborn prince, our dear brother, Duke Johansen of Saxony etc. and to us, with free, safe and secure escort to here, and again to his custody etc. Since we then acknowledge to render submissive obedience to the Roman Emperor's Majesty in this and other matters, we confess on behalf of the above-mentioned our brother and ourselves against all men, that we, at the gracious request of the above-mentioned King, provide the above-mentioned Doctor Luther and those whom he will safely have with him, for such a journey to here and again to his custody, for our brother, ourselves and all of his family.
Love and our subjects and relatives and whom we are safely powerful, have given our strong, free, safe, vhelich 1) and safe escort. And hereby give him such in and by virtue of this letter. And thereupon to all and any of our brother's and our officials, castles, escorts, mayors, burgomasters, councillors of the cities and otherwise all others of ours our earnest request, hereby commanding to protect, handle and defend the more mentioned Doctor Luther and those whom he will have with him in such escort; also to assign someone to him at his request, so that he may come through and over all the more stately and securely, without difficulty, and not to do otherwise. This is our serious opinion. In witness whereof we have hereunto set our seal, and the same is given at Worms in the Imperial Diet, on the twelfth day of the month of March, Anno Domini 1521.
546: Duke George of Saxony's escort letter for Luther, dated Worms,
March 8, 1521.
About the first printing of this writing, see No. 545. After that, it is found in the Wittenberg edition (1569), vol. IX, p. 106; in the Jena edition (1564), vol. I, p. 434; in the Altenburg edition, vol. I, p. 653; in the Leipziger, vol. XVII, p. 570; in the Erlanger Briefwechsel, vol. Ill, p. 109; in Müller's "EröffnetesStaats-Cabinet",vol. VIII, p. 294; in Richter, Oeiloul. I^utüer, p. 170; and Keil, "Luthers Lebensumstände," vol. II, p. 96. We follow the Erlangen correspondence.
We George, by the Grace of God Duke of Saxony, Landgrave in Thuringia, and Margrave of Meissen etc., hereby inform all and any of our officials, administrators, bailiffs, escorts, bailiffs, mayors, judges, councils, municipalities, and other of our subjects and relatives that Roman Imperial Majesty, our most gracious Lord, has now required Doctor Martin Luther to come here at the present Imperial Diet. Since the same Luther will take his way partly through our principality, country and territories, we recommend to you and want you to support the said Doctor Martinum everywhere undiminished.
1) Carlstadt (Jäger, "Carlstadt", p. 325) explains "vhelich" by "sicher". In the next number, instead of "fehelich" in the original, in the Wittenberg and in the Jena edition is set: "one fahr".
and let him pass through and arrive without difficulty, and also appear conducive to this, so that he may travel safely and in wedlock 2) and arrive here all the sooner. This is our opinion and favor. Given at Worms, sealed under our back-printed secret. On the eighth day of the month of March, Anno dni 1521.
547: Letter from Landgrave Philip of Hesse escorting Luther on his return journey home from Worms. Worms, April 26, 1521.
About the first printing of this writing, see No. 545. After that, it is found in the Wittenberg edition (1569), Vol.IX, p.113b; in the Jena edition (1564), Vol.I, p.449b; in the Altenburg edition, Vol.I, p.727.;inder Leipziger, vol.XVII, p.590; in Müller, "Staats-Cabinet", vol. VIII, p.295 and in Lingke "Luthers Reisegeschichte", p. 103. We follow the Erlanger Briefwechsel, vol. Ill, p. 127.
We Philips von GOttes Gnaden Landgrave of Hesse, Count of Katzenelnbogen, of Dietz, of Ziegenhain and of Nidda etc., confess and manifestly declare with this letter to males: When Doctor Martinus Luther departed again from this Imperial Diet and here from Worms, that we have given him for himself and all those whom he has with him our free, strong, secure and safe escort in and through our principality, county, dominion and territories for us and all those of ours whom we are dangerously powerful and who are obligated to do and not to do for our sake. And so we give it to him at present in and by virtue of this letter in all ends and places where we have to guide, also to command and to forbid, without danger. And in witness whereof, this letter is sealed with our knowingly annexed Secrete Jngesiegel. Given at Worms, on Friday after the Sunday Jubilate [April 26], and the birth of Christ our dear Lord five hundred and one and twentieth years.
C. Of the "papal bulla coenus domini" published around this time, in which D. Luther was once again condemned as an arch-heretic, and by which the pope again, as by the
2) Wittenberg and Jena: "one fahr".
1792 Erl. (s.) Lt, 168 f. Sec. 4. L. is cited after Worms. No. 548 f. W. XV. 2127-2129. 1793
The author of the first book, Luther, wanted to deter the emperor and the princes from having anything to do with Luther as an exile.
548. Pope Leo's X. Bulla domini, against D. Martin Luther and others, given at Rome at St. Peter's, March 28, or Maundy Thursday, 1521.
This bull appears from word to word in Luther's writing immediately below, which Walch has indented here because of the bull, although Luther's writing should have been among the controversial writings.
549 Luther's sharp and vehement writing about this bull, under the title: "Bulla coenae domini, that is, the Bulla vom Abendfressen des allerheiligsten Herrn, des Pabsts, verdeutscht durch D. M. Luther, to the most holy Roman See for the new year. His mouth is full of cursing, deceit and avarice, under his tongue is toil and labor. Psalmo 10", to which is appended an explanation of the 10th Psalm under the title: "Glossa of King David on these bulls". 1522.
Martin Luther to the Most Holy See of Rome and its entire Parliament.
My grace and greeting before, most holy chair! Do not crack and break before this new greeting, in which I put my name first, and forget the kissing of the foot. Cause you will hear. It is now a new year, which you never knew before. I also need to talk to you more now than to think about and wait for the old year's custom. I thank thee, thou most gracious, tender, well-learned chair, instead of all the common-
ner Christendom, beforehand of the German nation, that thou wouldest once open the eyes of thy grace and the shrine of thy mercy, and let us see the highly renowned and deeply feared and far hidden bulla of thy Lord's supper.
For after we have suffered so many bull-bearers, cardinals, legates, commissaries, sub-commissaries, archbishops, bishops, abbots, provosts, deans, deceased lords, priores, gardians, stationers, termiuirers, monastery messengers, monastery messengers, chapel messengers, altar messengers, bell messengers, tower messengers, and who could tell all the pack of such oppressors and slayers? The Rhine would hardly be enough to drown them all; and, if it lasted longer, the geese and the kukuk would also have to become bull-bearers and treasurers of indulgences, that is, legates and commissaries of the Most Holy See in Rome, so that the rust and the moths 2) do not spoil the treasure of indulgences, and Germany would become too rich, where it would remain locked in the shrine of the Most Holy See.
(3) Through such your most faithful apostles, a great and unmistakable desire has arisen for this most holy bull of the supper. For when we saw that all kinds of sins were forgiven for the sake of a penny or a good drink, before which the good fellows, the indulgence merchants, were merry and well merry, and whether someone had committed adultery, murder, robbery, betrayed country and people, strangled father and mother, 3) defiled sisters, yes, whether he had crucified Christ himself seven times, and his mother as well; This was such an easy daily sin, so lightly forgiven, sold, given away, and how one would have it, if only the beaten silver gave a cheerful look, and their pockets gleamed in a friendly way, that everyone wondered what kind of sins these would be, which were drawn out and reserved in the most holy bulla of the evening meal, that they alone could not wash away so much cloudburst and flood of sin of the un-
1) In the original and in the Wittenberger: "befürchte"; Jenaer: "fear".
2) Original: "matten".
3) Original: würget.
4) Original: Sindfluss.
The "indulgence" that was granted. No one could think of greater sins than those against God's commandment, all of which the indulgence consumed as the sun licks up the little snow. But this was the fault of the rude Germans, who do not know much about sin. For I will excuse the Most Holy See for not having revealed them until now; the Germans' lack of understanding was spared, so that such a great light did not blind their eyes.
4) But now that the desire has taken over, and is no longer deceitful, your old coming good right comes to measure, quiets the hearts finely, and lets go out this most holy bulla of the evening goblet, in which everyone now sees 1) how not without honest cause you have reserved such great sin.
Now I want to earn my keep for you; who knows, you might even give me a cardinal's hat, or a bishopric, or a good parish. It is time that I recognize my duty and help to spread this bull and make it common before everyone. Therefore, I will not only translate it, but also add a little gloss to it; and since no one is worthy of it, I will attribute it to you alone, and thus honor you for the new year.
6) But I will not spare you my great trouble, which I had to translate and gloss in it; so that, if you want to give me something, you will regard my trouble rightly, 2) and not just give a cardinal title without interest, as has happened to some; for I may not be a cardinal by title or by letter, it must bite badly with me, and be more there than in white canvas.
(7) For I tell thee, though it be made in the midst of the Latin country, yet it is as un-Latin as if it had been made by a scullion. But I do not consider this to have happened out of ignorance, as some say that there is nothing more unlearned and grosser on earth than popes, cardinals and bishops, and that it is also a great honor if such people can write in the least; just as it is a great honor if princes and great lords can write badly.
1) Original: see.
2) Original: to look at.
Scribes should be able to write; lords should be able to rule; so here also: students and pupils should be learned; pope, cardinal and bishops should wait for their thing.
8 But I think that was not your cause, but that it was proper to speak such Latin on a drunken evening, at the time when the tongue walks on stilts, and reason leads with half a sail. A painter who painted a fool and gave him the shape and color of a wise man would not be a masterpiece; but he is a master who paints a fool in the most foolish way. So also, because this is not only a bulla of the evening meal, but is also famous there, was to mean, where it would have some reputation, as if it were made on a sober morning, so the art would be wrong, and should not be called Bulla coenae, but Bulla jejunii, a bulla of the sober morning.
(9) But now you have kept yourself right, and everything comes from art, according to the saying of St. Paul, 1 Thess. 5:7: "Those who are drunk are drunk in the evening"; and as the Germans sing: Nächt z' Abend war ich trunken, da redt ich nach Gedunken. So you find my effort to make German Latin in non-Latin. I think I must also become drunk, so that I do not lack the art. The other effort is not less, that I strike out the sins, which are told in it, so that it also appears, how they went out on a drunken evening, and all sins, which are against God, are preferred.
(10) For you to be so hard on this bulla, and to have it read on Green Thursday, and yet not to remember the gospel all the year round, is not acceptable to me; for it is not fitting in any way that you should do anything that is proper to a sober morning, as there is the gospel.
(11) There is also the art of evening eating, for what should a drunkard do if he could not curse, maledict, and rage and rage in the most unreasonable manner, when other people should rest and sleep? So you also, on the day when Christ has given rest and peace to all the world, it is fitting for your evening meal that you open your mouth with confidence.
You curse, malign, rage, and rage against all the world as if you were mad and insane; as this bulla does. Everything goes according to the art and time, which you tender chair takes forward, and sends itself from him as it should.
But if I would do too little for him, [you] would have it good; I will improve it another time; New Year's Day ran away in a hurry, and I wanted to bring this gift with me. May you be protected by my favor and grace, you blessed, friendly, holy chair, amen.
Doctor Luther Privilegium to print this bull.
Whoever prints this bull and does not use large letters for the text, so that the holy bulla may be honored enough, shall know that he is guilty of the sins contained in this bulla, and that I have the order to absolve him by grace of the Most Holy See of Rome. But if anyone takes small letters, I will send him to Rome itself to the Most Holy See; for there is still a bulla which reserves such a case over this bulla. He dares his ebb.
The bull of the Lord's supper, the Pabst.
The first chapter.
Leo Bishop,a ) a servantb ) of all servants of God, in eternal remembrance of this history.
The Roman bishops, our ancestors, were accustomed to exercise the weapons of justice on this feast, according to the duty of the apostolic office,c ) to maintain the purity of Christian faith, and to preserve the unity of the same (which consists primarily in the adherence of the members to One Head Christ and His Governor)d ) and the holy fellowship of the faithful, )e
a) Like a wolf a shepherd.
b) In the evening, when we are drunk, but in the morning it is called 4.60 dominos (lommarNimn, a lord of all lords.
c) Apostolic office here means cursing and killing soul. Merk, Christian faith purity means the Pabst's land and letters he wants to receive in this bull.
d) Christ is not enough for this.
e) Behold, bad boys can preserve holy people.
The other chapter.
Thus we followa ) the old and common custom, and banish and maledict, on account of the Almighty God,c ) the Father and the Son and the Holy Spirit, and by force of the holy apostles Peter and Paul and also ours,c ) all kinds of heretics, the Gasarians, the Pateronians, the Poor of Lyon, the Arnoldists, the Sperouists,d ) the Passagirians, the Viglephists, the Hussites, the Fratricels of Opinion, and Martin Luther,e ) recently condemned by us for the same heresy, together with all his followers, and those who show him favor, so that he cannot be punished,f ) whoever they are, and all other heretics, as they are called, and all patrons, upholders and retainers of the same.
a) One blind man to another, One fool makes ten.
b) He who speaks John 3:17: "God did not send His Son to destroy the world, but to save it."
c) And I, said the dog, whether God's power would be too weak in the evening meal.
d) And not the papists, the pious, tender Christians, e) Deß gratias Grammartzy. 1)
f) It is now in the week of martyrdom, the flesh is not eaten.
[Glossa of the other chapter.] 2)
These heretics have done nothing against God, but have forfeited a much greater guilt, namely, they wanted to have the Holy Scriptures and God's Word, and pretended that poor sinners, the pope should be pious, and preach God's Word soberly, not drunkenly present the bulla of supper. This is such a great error that they would have justly deserved harsher punishment. But now the Most Holy See, out of special compassion, has mercy on them and casts them into the abyss of hell after their souls, burns them to powder in their bodies, maligns their names, and wipes out their honor, and takes away their goods, and is sorry for his great goodness that he cannot have a worse hell, fire, shame and damage.
But since he himself confesses that my heresy is equal to theirs, and I well know what I believe, I am obliged to thank thee once again, thou blessed chair, that thou hast united me with the people of the world.
1) "Grammartzh" ----- Ararid roerei, nice thanks.
2) These words are found in the margins of the Wittenberg and Jena editions instead of a caption to what follows until the end of this chapter.
len. And what shall I do for you in return? Well, that you see 1) my earnestness, I will leave you the cardinal's hat, and do not desire that you give me anything; I can well think that you represent himself. It is enough for me that my name is so gloriously proclaimed in Rome at the feast with the poor heretics, and is now being circulated in the world in the drunken evening bull.
You also say in the first chapter that the weapons of righteousness are such malediction and banishment, when St. Paul himself means weapons of light and weapons of righteousness: meekness, patience, kindness, chastity, 2 Cor. 6:6, 7. But that makes him speak of a sober morning; you do not unreasonably interpret that for a drunken evening, for raging and raving, and the same for the antagonism; for evening and morning are contrary to each other. You are truly an understanding chair!
The third chapter.
Item, we banish and denounce all sea robbers,a ) runners and robbers on the sea, especially those who run astray on our sea,b ) from the Silver Mountain to Terracyn, and rob, paralyze, kill the shipmen on it and rob them of their goods and possessions, have so far presumed and still presume, and all their keepers, and who do them counsel, help and favor.
a) "Sea robbers" and "robbers on the sea" find two things from the drunken evening when the tongue stutters.
b) Of the "sea of ours" Peter, our leader, says thus, Apost. 3,6: "Gold and silver I have not"; and Christ Luc. 22, 25. 26: "The rulers of the Gentiles rule over them; but ye shall not do so." But let a cartload of hay be taken out of the way of a drunken man, let Christ and St. Peter the Evening Eater be silent.
The fourth chapter.
Item, we banish and maledict all who set up new tariffs in their own lands, or demand the forbidden ones.
For we are lord also of all other temporal goods, according to the saying of Christ, Matt. 8:20: "The Son of man hath not where to lay his head."
The fifth chapter.
Item, we banish and maledict all falsifiers of the bulls or apostolic letters,
1) In the original: siehest.
and the letters of supplication, concerning grace or justice, which are recorded by the pope, or sub-chancellor, or their governors, or officers of the sub-chancellor of the Holy Roman Church, by order of the same pope; also those who record such letters of supplication in the name of the pope, or sub-chancellor, or their governors.
But God's letters and scriptures may well be burned and condemned. Cause, because in such letters he interprets the scripture, which is due to him alone, as he boasts.
The sixth chapter.
Item, we banish and maledict all who bring horses, weapons, iron, woodwork and other forbidden things to the Saracens and Turks and other enemies of the Christian name, so that they may impugn the Christians.
What a serious thing it is about a drunken man who can eat all the Turks in one evening!
The seventh chapter.
Item, we banish and denounce all who hinder or interfere with those who bring food and other necessities to the Roman court,a ) or hinder and insult them so that they are not brought or brought to the Roman court,b ) also those who do or withhold such things, be they of what order, height, nature and status they want,c ) whether they are also excellent in episcopal, royal, royal-internal, or whatever dignities, be it spiritual or secular.
a) So that the belly does not pine away.
b) How can a drunken man be so evil!
c) Mark, how brightly the Scriptures are interpreted here; how could the pope err in such light?
The eighth chapter.
Item, we banish and malign all, who out of their own outrage rob, take, hold out, or where they do not have proper or commanded authority, out of wanton! a ) to beat, paralyze or kill those who come to or leave the apostolic see, and those who reside in the same Roman court; also all who do or command such.
a) Without the pope, he may well set kings and bets on each other and bathe them in Christian blood.
The ninth chapter.
Item, we banish and denounce all who freely lame, wound, kill, see, imprison and detain the patriarchs, archbishops and bishops, and their trades.
But what about the other Christians? Each one thinks his best. See for yourself!
The tenth chapter.
Item, we banish and denounce all who, for the sake of their cause and business, beat, lame, or kill, or deprive of goods those who, by themselves or by another, or other persons, whether ecclesiastical or secular, run to the Roman court for the sake of their cause and business, and who execute and procurate in the same court, and their business-dealers, preceptors, and procuratores, or also the interrogators or judges, ordered to the same cause and business. a) Also those who presume to forbid in case of severe punishment, set and command that the letters and commands of the apostolic see and its legates, messengers and certain judges, they concern mercy or right, and the judgments, which went over it, and other findings, trades and execution not be followed, if they do not have before their approval and favor. And that also the clerks and notaries shall not make public letters or vellums, about the above letters and execution; and if they are made, shall not hand them over to the part to which it is due.
Also those who, for the salvation of their soulsb ) stubbornly presume to withdraw themselves from our and the Roman bishop's obedience, as it is at present, or escape in some way.
Anch those who are subject to the constraints of judgment or fruits, interest and income,c ) which belong to the ecclesiastical persons, for the sake of the churches, monasteries and other benefices which they have inside, and seize to themselves, or have without expressed leave of the Roman bishop means and under them, be it from whatever cause it may. d)
Also those, who do not fear to execute and procure such by themselves, or an external one, or others, straight or crookedly, or in the same council, assistance or
They may be of whatever height,e ) The first step is to make sure that the people of the country have the right to be in the right place.
a) And so the teaching of St. Paul is fulfilled. Let no one get involved in worldly business who wants to serve God; except for the drunken evening, the pope is well off.
b) There, there, that is the soul's journey!
c) It is about money, as the masters are about getting, d) And this is the gloss on the word of Christ, Matth.
5:40: "He that will righteousness with thee for his cloak, let him have his skirt also." Yes, come back tomorrow!
e) 2 Pet. 2:1, 10. "False teachers will come, maledicting and blaspheming majesties and kings, and despising rulers."
The eleventh chapter.
Item, we banish and malign all those who paralyze, wound, or kill, or drive, or attack, or rob the Rome runners and pilgrims who go to Rome for devotion or pilgrimage, and stay there or go from there; also all those who do help, advice, and favor.
The twelfth chapter.
Item, we banish and denounce all those, who by themselves, or by another, or by others, bring under themselves, by any title or color whatsoever, to or againsta ), or destroy or touch in the way of the enemy, or presumptuously take under itself, hold out, or rename, and touch in enemy's way, totally or in part, the city of Rome/) the kingdom of Sicily or Trinacria, the islands of Sardinia and Corsica, the land near Farum, the paternal inheritance of St. Peter in Thuscia, the heart of Sardinia and Corsica, the land of the Holy Roman Empire, the land of the Holy Roman Empire, the land of the Holy Roman Empire and the land of the Holy Roman Empire. Peter in Thuscia, the duchy of Spolet, the county of Venusyn and Sabyn, the margraviate of Ancon, Massa, Trebaria, Romandiol, Campaniä, and the land and care of the sea, which have especially taken usc ) the Arnulfi, in addition our cities Bononien, Ferrer, Benevent, Perus, Avinien, the city Castel, Tudert and other cities, land and place and right, to the Roman church belongingd ) and pending and responsible; also all those who give such favor, protection, sleeve and council to it.
a) Unless the Turk does not understand the bulla of the evening meal.
b) Behold, Peter, poor fisherman, where does Rome and such a kingdom come to you? Greetings, Peter, king of Sici. lia and fisherman of Bethsaida.
c) What harm a good strong lie to a drunkard, on a drunken evening, who may rob such land and measure it with lies!
d) That is woven a wall of paper, ruling the country and people asleep.
The thirteenth chapter.
Item, we banish and denounce all and any sub-chancellors and councils, both ordinary and special, of all kings and princes,a ) and chancelleries, councils and parliaments, as well as their common procuratores, or other secular princes, whether they were also in imperial, royal, ducal, or whatever dignities; b) also archbishops, bishops, abbots, commendators, and their governors and officials, who by themselves, or another, or others, summon to themselves from our interrogators and commissaries (as they say) the things of all kinds of exception or other gratuities and apostolic letters, also concerning tithes, benefices, and other ecclesiastical matters, and from laymen the execution of letters of admonition, letters of charge, letters of interdict, letters of middle, letters of execution, and other apostolic letters,c ) concerning grace and law, which are issued by us and by the Camerier-Cardinal, and from the administrators of the apostolic chamber,d ) and from the interrogators and apostolic commissaries in the same matters have gone out at his time, and prevent their course, interrogation, person, chapter, convent, collegio, who want to carry out such matter, and are subject, as judges, to recognize the same, and to revoke or compel the counterpart, which they have obtained, and still obtain, by order, and to absolve from banishment and punishment those against whom such letters of prohibition have been issued.
a) Tub, tub, it wants to go out hot. The drunken man is angry.
b) He pretends not to blaspheme kings and princes, but bites their trades and offices.
c) The pope is concerned about letters.
e) The great whore of Babylonia.
The fourteenth chapter.
Item, we banish and denounce all who forbid, in whatever chastisement, whatever persons, in common or particular, that they should not order for execution any apostolic letter, even if it be a
The letter of summons and the letter of execution, which emanate from the aforementioned see and will emanate in its time, unless they have their or their princes' good pleasure and recognition. Also those who saw, imprisoned, and held out, or saw, imprisoned, and held out the notaries, executors, and sub-executors of the same letters, letters of admonition, letters of summons, letters of prohibition.
Also, those who, because of their office, or because of suggestions, whatever they may be, are dragged before them to their judgment seat, interrogation, court, council, or parliament, and against the order of the common law, have them dragged and procure, straight or crooked, whatever agility and color this may be, the ecclesiastical persons, chapter, convent, and collegia.
And we declare nothing less, and we condition, as we declare and condition this content, that the absolution, which we shall do this day, or else, also with all glory, shall in no way be bad, nothing shall be detrimental, nor shall it be detrimental to the above-mentioned sub-chancellors, councillors and procurators, and to the above-mentioned banned persons, unless they renounce all and any of the above-mentioned and all other rights, which have been granted by the apostolic chair, Councilors and Procurators, and the above-mentioned exiles, unless they renounce all and any of the above-mentioned and all other rights sought by the Apostolic See and the Holy Roman Church, and are still sought, as and where he may. And it shall not be prejudicial, whether by us or by the apostolic see anything is done contrary thereto, or as that is wont to be prejudicial, be it done or to be done, be it concealed or expressed. Nor any length of time, nor any of our patience or humility.
There shall be no objection to letters of privilege, letters of indulgence, apostolic letters, common and special, given to them, or to one of them, or to some of them, by the aforesaid See, of whatever order, rank, nature, dignity, or height they may be, whether they be (as has been said) in episcopal, royal, regal, or whatever dignity, ecclesiastical or secular, or whatever dignities, ecclesiastical or secular, whether also the form and content would be, that they would not be banished by apostolic letters, which do not do a full and clear report, from word to word, of such privileges and dignities, and of their order, place, name, surname.
All kinds of custom and usage, whether they are described or not, and everything that might be contrary to them, by which they might help themselves and protect themselves against these proceedings and judgments of ours, as if they were not included in them, shall not help either.
Of which judgments no one may be absolved by anyone, except by the Roman bishop, unless he is in mortal danger; but not even then, unless he is satisfied or gives sufficient assurance to stand by the commandment of the Holy Roman Church.
For this it shall not help whether he alleges confessional or all kinds of liberty, whether they are given by words, letters, or whatever scripture, whether it is also stated therein that the signature alone shall be sufficient, and whether therein are invented those unusual additions, that the right of the abrogating letters is stronger and more powerful than that of the abrogated ones, whether the same also abrogate all others beforehand, which are given by us, or by the above-mentioned see, or as they may be given henceforth, of whatever person, height, dignity, nature or status they may be, whether they are also (as has been said) in episcopal, royal, royal-internal, or whatever other dignities are excellent, both ecclesiastical and secular, men and women, chapters, colleges, convents, also the mendicant orders, and the hospitals of the knighthoods, brotherhoods and high schools.
But those who, contrary to the contents of this bull, do the good deed of absolution to such or to one or some of them, we condemn to the sentence of excommunication and punishment, and forbid them to preach, to read, to administer the sacrament, to hear confession, and declare and clarify to the same transgressors and despisers that we want to act much harder against them, both spiritually and secularly, after which we see that it will be necessary, and nevertheless everything that they have done with absolution, or otherwise, shall have no power nor force.
But that these our proceedings may be brought to the common conscience of all, we will cause to be pinned and hung up slips of paper, or
Leaves to the gates of the church of the Prince of the Apostles and St. John Lateran at Rome, wherein they are held, which shall proclaim, as with their vocal outcry and public display, these proceedings, so that those who prosecute these proceedings may not pretend some excuse, or attract ignorance, as if they had not come before them, or had not known them. Since it is not credible that what is publicly proclaimed to all remains unknown to them.
But that these present Epistles, and all and every thing written therein, may be so much more widely known as to be revealed in many cities and places: we command in these writings the worthy brethren, patriarchs, primates, archbishops, bishops, and ordinaries in all places where they are, and in virtue of holy obedience, with stern commandment, that they, by themselves, or another, or others, read these epistles, after they have received it or have knowledge of it, at least once a year, or more times if they deem it necessary, to proclaim it gloriously in their churches when the greater part of the people gather there for worship, and that they bring it into the hearts of the believers in Christ, preaching and transfiguring it.
Therefore, let every man be forbidden to think that it behooves him to break this leaf of our ban, censure, abjuration, proclamation, transfiguration, revocation, linkage, prohibition, command and precept, or to resist it with unrighteous thirst. But if anyone dares to do so, let him know that he will run into the disgrace of Almighty God and His holy apostles Peter and Paul. Given at Rome, at St. Peter's, Anno MDXXL Quinto Kalen. Aprilis [March 28], Pontificatus nostri Anno nono.
Read by me
John's Arberium, Romanum Subdiaconum Apostolicum.
Martinus Luther.
I had will to continue joking with the drunkards, so the displeasure goes to me so close that the miserable, desperate people, pabst, cardinals, and whoever they are, the
not only are they so insolent that they are allowed to pretend their drunken slobber and monkey fervor to the Christian people, but they also raise their poisonous blasphemous mouths to heaven, and draw on the highly praised name of the high divine majesty, and thereby malign the souls, which is, after all, vain blasphemy, so that I lose my laughter. What does this poisonous bull of blasphemy teach? Only anger, suffering, cursing, malice to body, goods and souls, the destruction of all the world for the sake of miserable temporal wealth. Call it the good of the holy church and St. Peter's inheritance that now St. Peter must be a duke of Ferrer and king of Sicily. What shall I say? It surpasses the infernal dragon's wickedness and his apostle's malice all word, sense and thought. I know of nothing more annoying to do than to ask each one to read the Bulla for himself, and yet see how all the letters rage and rage against Christian love, hope, faith, patience, meekness, poverty, etc., and still want to be feared. But I say this much about the Pabst's and this bull's dread: Whoever dies of dread shall be buried with farts.
But in order to do a service to the wretched papists, and to show them their idols, that they may see what they worship under the pope's mantle, let us strike it out a little.
On the first chapter Glossa.
St. Paul Tit. 1, 9. 11. teaches that false teachers should be shut up with scripture, and that a bishop should be powerful to punish the gainsayers with sound doctrine; and Peter 1. Ep. 3, 15. 16. says: "You should always be ready to speak in defense to all who demand from you a testimony of the hope you have, and this with fear and litter." Behold, these are words and phrases of the Holy Spirit. Now let all the papists say, whether this is held in this bulla? There is no litter, no fear, no letter of sound doctrine, no testimony, no protective speech, but only naked condemnation, banishment, malediction, cursing, raving and raging, as if he were a man possessed. Therefore, everyone can see the spirit from which this bulla
The people of the world are not the ones who are so unchristian that they strive against the teachings of the Holy Spirit.
If that were enough to protect the Christian faith, to silence it with violence or to defend it with malice, I would not know better Christians and bishops than the tyrants and murderers, or the wicked women and possessed people. So the pagans would not have done wrong to the martyrs, and the Jews would have crucified Christ. And with this I want to shut the mouths of the papists, who almost complain that I am mordant. To be biting is useful and necessary, that one punishes the hard heads; but I have never once blasphemed or maligned anyone, but always blasphemed and granted good. What do they say to their idol and abomination, who does nothing but blaspheme and curse? Why do they praise and honor him?
St. Paul did indeed denounce false teachers, Gal. 1, 8, but that was for the sake of the Gospel, to save God's honor. But where he was touched in that which was his, there he always denounced. But the pope, as this bulla unashamedly shows, does not deny anything else than that he wants to break off his wealth and power. For behold the arch-whoring face of this bulla: no one is banished for breaking marriage, harming his neighbor, blaspheming God, but, as the women and children howl, and avenge themselves with blasphemies and say: Yes, he takes this from me, does this to me etc. Only what touches the pope himself is blasphemed; what touches God he does not remember. Is this not an impudent, thirsty presumption, thus publicly acting in the church against God's commandment, and yet pretending that one should be afraid of it, and accept it for right and good deed?
Therefore open your eyes, you blind and wretched papists, and see your idols, how they work against Christ, and how they do the devil's work. Christ says Matth. 5, 44. and Luc. 6, 27-29.: "Love your enemies, and do good to those who hate you; forgive those who abuse you, pray for those who do you evil. He that taketh away thy coat, let him have thy skirt also. He that smiteth thee on one cheek, let him have the other also. He that taketh thine own, fetch it not again." These words of Christ are so harshly commanded, that on the
1808 Erl. (2.) 24,185-187. sec. 4. L. is cited after Worms. No. 549, W. XV, 2149-2151, 1809.
End of Matth. 5,49.] So he who hears these words of mine and does not do them is like a foolish man who builds his house on the sand" etc. Although the great flat scholars of the high school of Paris have made advice and admonition out of it.
Now say, how does this bulla hold to these words? Christ says, "He that taketh away thy coat, let him have thy skirt also." The pope says: "Whoever takes a penny from me, let him be of the devil body and soul, a heretic, an apostate, and let all misfortune befall him. What is this but as if an angry whore said to him who takes a penny from her, "Let thunder and lightning strike you dead, and let all the devils take you? Behold, dear papists, your idol. Behold, such abominations must be read every year in Rome on the holy green Thursday; that is to teach and govern Christendom.
And although the Scriptures report some maledictions done by God, Christ, apostles and prophets, it is not proper for anyone to maledict if he wants to. Otherwise, what would be the use of the teaching that we should not maledict? Scripture maledicates what is contrary to the gospel, and yet extends its malediction no further than to the betterment of souls through bodily evils. But the pope paints through and through, body and soul, property and honor, friend and companion; seeks no improvement with it, but vain destruction, and speaks no more than: Give again, and leave me in peace, and let me bear no cross.
Therefore the example of the Scripture is not to be followed further, except in the things in which it maledicates; for thou wouldest say, The Scripture maledicates the gospel of the brethren; therefore I also will maledicate what I desire. As the asses of Paris speak: We will also condemn without cause or evidence, as the apostles wrote without evidence. No, not so, dear asses; if thou wilt follow the example of the Scriptures, follow it purely and simply, or else let it stand.
And even if the ass of Pari's lies were true, that Christ's word was only advice and well-meaning, nevertheless the pope should keep them, because he does not only want to be in the state of perfection, but also the head and the most distinguished in the same state.
Now the same class is obliged to keep them as a commandment, and not as a counsel. Therefore, as you direct, the pope is a blasphemer, a maledict, a curser; and not only is he so, but he also teaches the same as if it were right and proper. O abomination! O abomnatio! it wants with you to the end, you overprotect it too high!
Let this be said to you papists in service to the first chapter, there you have your idol, the devil's larvae.
On the other chapter Glossa.
He banishes and maledicts on account of the Holy Trinity, God the Father and the Son and the Holy Spirit. I ask, where did the command happen to him? Is it because of this, Matth. 16,19: "What you bind on earth, shall be bound in heaven"? Christ did not use it more than binding; and the infernal dragon's mouth of the pope maledicts and curses for binding. The binding is only an outward separation of those, who put themselves with sins into the malediction, to get them out again, so the most holy father pushes them in. This is called feeding the sheep!
Now the blessed name of the divine majesty is that which gladdens all hearts, in which we are blessed, baptized and saved. The great, poisonous blasphemer uses this to malign, and frightens, kills, tortures the soul with it, so that one should become hostile to the name. If he were to throw the highly sacred name into a puddle of dung, or trample it underfoot, or otherwise blaspheme it, I would count him among other vile blasphemers. But now that he is the chief evil-doer of all the world, and the greatest enemy of God, as Paul proclaimed of him [2 Thess. 2:3], he must curse and abuse him. And yet shall be well done; call such weapons of righteousness, as all others confess that it is great sin, if they only curse with God's name; hold their peace if they should boast therein of His command. St. Peter said, 2 Petr. 2, 19: "They are children of malediction," namely, that they are worthy of malediction and can do nothing but malediction.
He saw, the chief hawk, that he was too weak for the kings and princes to steal their land and cities and obtain with the
Sword, that is why avarice teaches him to turn to the Maledeien with God's name. There is fulfilled the word of St. Paul, Radix Omuium Malorum Avaritia, "Avarice is a root of all evil" [1 Tim. 6, 10.]. And see if these four Latin words with their first letters do not have the name Uoma all by the sending of the Holy Spirit, so that such evil should reign in Rome?
To the third chapter.
The sea robbers also have to take their turn; the noble man of war can fight, build, plant, protect, escort, and direct all things, only with cursing and malediction. If the lazy ass sits on his chair, such a great thing wants to rule only with curses. But who is the greatest sea robber and sea murderer, but the idol with his malediction, who catches, paralyzes and kills all souls. He has fallen on the temporal, physical good and being, therefore he can do nothing spiritually, but the contradiction. For temporal and spiritual cannot be provided for at the same time. Christ says: "You cannot serve mammon and God" [Matth. 6,24].
To the fourth chapter.
That is a little bit once, that he is putting new tariffs. That would be good, but what does the fool mix in that is foreign and does not concern him? Kings and emperors should take care of such things; the pope should wait for the gospel and see to it that no spiritual customs and burdensome new doctrine arise anywhere. But what does he do? He himself burdens the world with unspeakable laws, translates, robs, steals, takes, suckles from all bishoprics and monasteries with cloaks, annotations, reservations, letters of indulgence and with such innumerable tricks and deceptions, and presents himself as if he wanted to ward off new customs. Is this not a hateful, hostile, vexatious malice and mischievousness against the most holy See? who receives a spoon, and devours the house; ape us that we should fear and praise such things. I mean, that is, to coward the gnats, and to swallow a camel, as Christ says Matth. 23, 24. And even though it is unjust to raise new tariffs, should one for that reason
And shall they maledict them, and not amend them in some other way? Ah! What shall the lying, wicked chair of the devil do, but only lie, deceive, and do all deceit? Nothing good shall come out of the abomination.
To the fifth chapter.
No one shall ever forge the letters of the Holy See, that is, blasphemy, soul murder and world destruction. When will it be that he will also once counterfeit those who act against God's ten commandments? No, he must act against them himself; otherwise he would have to malign no one more than himself. Therefore, such monkeys and fools must be maledicted, so that only the avarice and the lies remain strong.
To the sixth chapter.
He told those who brought iron and wood to the Turks and the Saracens that he was serious about doing good for Christianity. But if he were Christ's governor, he would stand on his feet, go and preach the gospel to the Turk, risking life and limb. This would be a Christian way to fight the Turks and to increase and protect Christianity. For what is the use of fighting the Turk physically? What evil does the Turk do? He occupies land and rules in time. We have to suffer the same from the pope himself, who is taking our life and limb, which the Turk does not do. For this purpose, the Turk lets everyone remain in his faith. Neither does the pope, but forces all the world from the Christian faith to his devilish lies, so that the pope's regiment is ten times worse than the Turk's, of course, in body, goods and soul. And if Christ himself should not overthrow the final Christ, according to the Scriptures, and one ever wanted to exterminate the Turk, one would have to start with the pope.
To the seventh chapter.
These eight following chapters maltreat and bite impudently, just for the sake of the belly, like a dog for the sake of the leg. Nothing is sought there, except that the Holy See should eat, drink, walk idly, flaunt, lust, rule, rage, rave, lie,
1812 Erl. (2.) 24, 180-182. sec. 4. L. is cited after Worms. No. 549, W. XV, 2154-2186. IM
I do not want to deceive, abuse, disgrace, seduce, and all evil may be handled safely and peacefully. There shall be nothing suffered, no evil, no piece of the cross, no emblem of Christ; that I no longer may nor can act the holy chair. Another one also tries his hand at it. What more I want to say, I command King David in the following psalm, where you will see that he has seen everything before, how the pope would lie, deceive, maledict, blaspheme God, devastate Christianity, and neither praise nor seek anything but his own, and what pleases his soul.
Glossa of King David on this bull, Psalm 10.
O Lord, why wilt thou depart so far away, and hide thyself in the times of adversity?
2. the wicked will be hopeful, and burn up the poor; they will fall to their wills what they only think of.
3. for the wicked praises what is according to the pleasure of his soul, and the covetous blasphemes and blasphemes God.
4. the wicked before his puffed up wrath asks for no one, even God is nothing before his vain will.
5 His doings are always anxious for the height. Thy judgment is from his face. He speaks boldly against all his enemies.
He says in his heart, "I will not waver; I will be without evil forever.
7 His mouth is full of cursing, deceit and avarice; under his tongue is toil and labor.
8. he sits in wait in the courts, within he kills the innocent, his eyes secretly look upon the poor heap.
(9) He lieth in wait, as a lion in his den; he lieth in wait to catch the poor man; he catcheth the poor man, when he hath drawn him into his net.
010 And he breaketh and bruiseth, and breaketh the poor heap with his violence.
011 He saith in his heart, God hath forgotten her, and hid his face. He no longer looks at her for and for.
Arise, Lord God, raise your hand, do not forget the poor.
013 How long shall the wicked blaspheme God, saying in his heart, Thou askest nothing of it?
014 Thou lookest on them: for thou art he that lookest on both the work and the raging, that it may be given into thy hand; and the poor company shall leave it unto thee, who art the helper of the fatherless.
15. break the arm of the wicked, and seek the wicked, and you will never find his ungodly nature.
016 The Lord is king for ever and ever: ye heathen shall perish out of his land.
17 Thou, O Lord, hast heard the desire of the poor; thou wilt prepare their heart, and thine ear shall be attentive.
018 That thou mayest judge the cause of the fatherless and the poor, that no man henceforth be afraid on the earth.
Interpretation.
Lord, why will you stand so far away and hide yourself in times of adversity?
For if God had not abandoned us for our ingratitude, it would not be possible for the final Christian to perform, let alone accomplish, such monstrosities in the church (as follows). Therefore, the prophet David points out the right reason and power of papal tyranny, without merit. As St. Paul also does in 2 Thess. 2,3. f. 7-10. The prophet marvels at the greatness of tyranny, that God can suffer it, and yet shows that it is our fault, and to act against it with pleas and cries.
This is now the first and highest part, by which the pope has arisen and committed the following abominations, that God has departed for our ingratitude, and not a little, but far away departed, and so completely abandoned in all the world that no word of God nor regiment has remained, but vain tyranny of papal laws. To this end he has hidden himself, so that he not only abandons us, but also cannot be found or asked for in the dreadful adversity. Indeed, there is no one who has asked. And though there have been some who have opposed him, to them he has not
has let them perish, and has destroyed and condemned the truth together with them, as Daniel also says, that not only the people but also the truth has been destroyed; therefore it follows:
V. 2. the wicked is hopeful, and burns up the poor; they fall on their wills, what they only think of.
This had to follow, since God departed and left us, and did not resist. So we see that the pope of all things has lain above, has burned many Christians, by which he has become trustworthy, proud and secure, and has brought a terror into the world, that he does and lets freely according to all his will; also insolently puts in his decrees: no one may defend him, judge him, punish him, but he shall judge all the world. That is why they do everything they can think of with the utmost courage. This is the time of adversity, when Christ says Matth. 24, 21, that their like should not have been nor should be. The burning alone shows enough that the pope is the one this psalm is referring to. For this alone is his own punishment, since he rages with them, and the prophet also denounces them; to the heathen he gives the sword, in the previous psalm. The Christian church does not kill bodily, therefore let it be said whoever will; the fire tyrants may not be Christians, the work alone knows who they are.
V. 3. The wicked praises all that is according to the lusts of his soul, and the covetous blasphemes and blasphemes God.
No flatterer has ever attributed such great, high things to the pope that the pope would have been ashamed once and said: This is too much; but everything is confirmed and made articles of faith, and the same booklets are praised for being Christian. These are called pious, faithful children of the Holy Roman Church. This is because the pope cannot err, has all the rights in his heart, he is the head of all people on earth, an emperor of the world, who also commands the angels and has power in purgatory, and equal power with Christ, who may also act above, apart from, and against God's word and scripture, and the like, before which one's heart would burst into a thousand pieces, who only hears it.
not to mention to see. He himself praises all this in his decrees. All this is done by the remaining courage and hope that God will not prevent him.
Now everything is to be done for the sake of avarice, as he says here. What is the Pabst's regiment but pure avarice, the like of which has never been so experienced in any regiment of the world? This is the reason why it is said that the final Christian will find the treasures of the earth. I mean, he has found them, that there is not a penny left in the world that is not his.
Benediction is the blessing, in which the pope is powerful, and directs all things with; so that he also in the greeting of his bull, instead of divine grace, with which the apostles are used to greet, he needs a new, unashamedly applies the snot and slobber of his grace and apostolic benediction, and his benediction is held great. But underneath he devours the world with his avarice, and blasphemes God, because he does not use anything with his blessing, except lies and error, and what is useful to him; but what is divine and truth, because it must be against him, he does not use. So this blasphemy is that he uses God's name in his blasphemy, and calls divine that which is devilish; and so, for the sake of his avarice, he affirms with God's holy name a vain devilish nature, work, lies and error, makes all the world receive the lies as from God, and gives them to God, thinking that it is truth. O blasphemers and blasphemy! what a flood of sin is this in all the world!
V. 4. The wicked before his puffed-up wrath asks for no one; neither is God anything before his vain will.
We see this also in the pope, how he boasts, defies and puffs up in his bulls, how contemptuously he threatens kings, princes, bishops and all the world, as if they were little worms before him. And even if one holds God and God's word against him, it is a mockery before him, since it points to pure courage where he wants to go. There is no fear to act in God's words; it behooves him, he says, to interpret the Scriptures, one should confess to his interpretation. If not, hell is fourteen times hotter than if you go against God.
You have sinned against God; the wrath of these vipers is so high and puffed up beyond measure.
Therefore, it is undoubtedly God's will that the Pope's letters have a different name from all the letters of the world, and are called bulls. BuIIa is the name of a bubble on the water; yet it has the very quality of the pope, that it is miraculous. For it blows itself up, and comes from the rain: so the pope also boasts, praises and exalts himself, and boasts that he comes from the word of God, Matth. 16, 18.
trus etc. For as the rain is unfruitful when it falls into the water, and makes only water bubbles, so also God's word, when it falls into such worldly hearts, makes only vain inflated hearts. Item, the bubble leads on the water, as if it should say: I am not water, but I rule and sail on the water; and yet there is nothing more fragile 1) in all creation. She has also closed her back to heaven, and below she is even open, as if she wanted to grasp all the water. So does the pope, does not want to be a man, but floats above all men, does not ask for God, and wants to devour all the world, and yet there is nothing more unfounded on earth than his tyranny.
V. 5: His doings are always anxious for the height. Thy judgment is from his eyes, and he speaketh boldly against all his adversaries.
You will find almost no bulla or laws of the pope in which he does not declare how he is the supreme one, and how dangerous it is for the souls if they are not subject to him, that, just as a woman fears when she is to give birth, so the pope fears at all times that he may bring this fruit into the world, and that he may collect his highness from everyone; that [it] is also annoying to read, if it were true at the same time. Therefore, with this word the prophet has actually put his concern and melancholy in such! Trade troffen. For in Hebrew it reads: parturiunt, that is, his ways or works always give birth to the height; that is, all that he does is only that he bears himself with sorrow and anxiety, as a woman bears a child with pain.
1) In the original: "Brechtlichers" -precious; probably a misprint.
He has no other care in all his laws, except that he may ascend upward and abide therein, as those who read it must confess.
And in this he does not ask for God's judgment, who, after all, threw Lucifer down from the Hinnacle because of such arrogance, and lets all the world know his judgment: "He who exalts himself shall be humbled" [Luc. 14:11]. But the judgment with all its examples is far from his eyes, yes, so far that he sets the contradiction for articles of faith, that the prophet is justly astonished. He freely attacks those who oppose him, is boldly against them, banishes and condemns them, is certain of his cause, and may put it for articles of faith; so he does not respect God's judgment at all, as this bulla alone sufficiently shows. His only concern is that people do not become heretics about him, that is, that he does not remain high. It is the nature of lies that they are fortified with worries and fears, because they stand on their own. But the truth is sure, lets God prevail, because it stands on God. Even so the liar is presumptuous, bold against his adversaries, but the truthful one defies God alone.
V. 6 He says in his heart, "I will not waver, I will be without evil forever.
This is the certainty that the pope and papists boast of and rely on. For they say that the papacy is founded on the rock, since Christ says of Matth. 16, 18: "On the rock I will build my church, and the gates of hell shall not prevail against it. On this they stand secure, saying that the Roman see shall remain, and neither kings nor emperors may move it. And this is true. But they do not know that such their security is proclaimed here and in more places, and that only the last day shall destroy the papacy. But God makes him sing: No evil will touch me, who will harm me? I sit on the rock, and I am sure that the holy Roman church will remain the head. Everything is full to overflowing, full of his spiritual right, and the Holy Spirit has just met everything beforehand.
V. 7 His mouth is full of cursing, deceit and avarice; under his tongue is toil and labor.
The pope could not align nor maintain his tyranny with love and favor, because niemayd wanted to grant it to him. Thus he could not conquer her with the sword. But since he did not want to do without her, how could he do otherwise, but with cursing, malediction. How could he do otherwise than with cursing, maledictions, blasphemies, lies, and bells on the simple, pious hearts? You can see this clearly in this drunken bulla. Christ has kindly drawn the world to himself with benedictions and love; his governor throws them under himself with curses and maledictions. Recently: The Holy See can do nothing but curse, has never done anything with love, but everything with cursing and dread, so that the prophet says that his mouth is full of cursing.
In addition, everything he says, he teaches under God's name. For he teaches no gospel truth; therefore the prophet also rightly says, "that his mouth is full of deceit. Because he does not teach the gospel, but only his word, and yet pretends to the people for Christian truth, it is not only lies, but also deception. Deception is more than lying. Deceiving is when the lies are guessed at and come to pass, as happened to the Pabst's lies. Lying, however, can be missing: Deceiving is not missing. He is deceived who believes the liar.
Enough has been said above about the vain avarice of the priesthood. For that is why he curses, lies and trusts so furiously under God's name, that he is the supreme one, and brings all the world's goods, honor, body and soul under himself. Therefore it is rightly said, "His mouth is full of avarice." Look at this bulla, what the pope seeks with his full mouth.
But that is still the worst, that "under his tongue is toil and labor". Look at the tyranny of the pope, with which burden he weighs down the world, and presses on body and goods, but much more on the soul with his innumerable, infallible laws. He has rounded off all our goods, made so many erroneous things with laws of praying, confessing, fasting, celebrating, dressing, eating, drinking. How he alone has confused marriage! Recently, it is wondrous
that he has not also forbidden farts in secret places; the world he has laid full, full, full of fearful, deadly, hellish cords. That is, "toil and labor under his tongue." See how just the prophet has recognized the pabst so long zn ago. Christ made us free and put a light burden on us, but this one puts all the devils on us, and does it with vain cursing, deceit and avarice. Behold, ingratitude, there you have your reward!
V. 8. He sits in wait in the courts, in secret he kills the innocent, his eyes hide on the poor heap.
Sitting" means teaching, or being a teacher, and the prophet wants to say: He sits down himself, throws up a chair, and makes himself the teacher of all the world. As we also see that the pope always puts on the word: the holy Roman chair, the apostolic chair; item: We are the master of all the world, the rule of faith, the fountain of all that is right, and the like dreadful thing much more, that now nothing is more famous nor meaner than the Roman chair. The prophet knew that such a name would arise, which is why he called it so long before.
But he does the sitting with "lurking in the forecourts". Here he separates the forecourt from the Sancto and Sancto Sanctorum, just as churches now have three parts, the choir, church, and churchyard. These are three different lives: the inner one, Sanctum Sanotorum, is the rightly believing being; the other one, Sanctum, is the being in good works, which God has commanded; but the court is the being of ceremonies and own works. Thus the prophet wants to say: The end-Christ with his unmistakable tyranny, does not teach faith, not good works; but only the outward glitter and pomp of self-invented works, as there are clothes, food, place, person; as we then see all this in the Papist teachings and life all too superfluous. That means: "sitting in courts", being a teacher of such jugglery.
But, because he pretends such for serious good, he deals with the souls, like the bailiffs with the birds. It is vain lurking and setting traps, since the souls saw themselves inside; they fall on it and think it is the right thing to do.
Beings. Behold, that is sitting on the trap in the forecourt, teaching and placing the souls in external, human laws and works.
Therefore it also follows, "that he kills the innocent in secret", that is, in the spirit. For no man sees how horribly the souls are strangled by him. On the outside it seems as if they do good and he teaches them right, but on the inside he destroys faith. For everything that comes out of baptism, when it grows up, falls into this snare and lurk. That is, the innocent secretly killed.
This is also, "that his eyes hide on the poor heap," that is, he lies in wait and sees how he will kill them, lest someone contradict him and reveal his lies. For many have begun to punish such a thing, and want to betray the traps, but they are suppressed by force, as follows:
V. 9: He lies in wait in secret, like a lion in his den; he lies in wait to catch the poor man; he catches the poor man when he draws him into his net.
This is all said about the teachings of the Pabst in the world, since he not only deceives, but also drives and forces people into the net of his teachings. Whoever does not want to enter his net must be a heretic; and there he lies in wait like a lion, through bishops, high schools, monasteries, and before that through heretic masters. These are the right holes, in which this lion lies and lurks, so that the gospel does not arise and the truth comes forth. He has a real lion's wrath in here. We also see how his bishops, priests and monks scream and rage in the pulpits, wanting to tear the rocks apart with malice, fight and fence, so that they draw the people into the Pabst's net and keep them. Where this does not help, they do as follows:
V. io. And he breaks and bruises, and shatters the poor heap with his violence.
So the pope boasts; if his lion's wrath will not help, since he rages and rages, and cannot compel them with banishments and false terrors and traps, he also takes hold of them with worldly force; and those he cannot burn, he chases away, and brings them
Otherwise, it will be destroyed or hindered. Therefore here the prophet sets three pieces one after the other. First, where he can, he breaks, crushes and destroys him. If not, then he bends him, but imprisons him, or otherwise hinders and resists him as he can. And if not, he will cut him down, so that he cannot be of use to others; he will tear down those who follow him and listen to him, so that the word must fall. He has done this to many, especially to the Greeks and Bohemians and many others, with the help of secular princes. He also boasts of this in the last chapter of this bull.
V.11. For he says in his heart, "God has forgotten you and hidden his face. He no longer looks at her for or against.
This makes the final Christian bold and strengthens all his willpower, that God is far away and does not resist him. The stubborn fool interprets this as if God is with him on his side and he is doing well and right. Therefore he may conclude and judge: whom he condemns, God will never look upon. Thus it also happened that the pope destroyed many of them, especially Vigleph and Hus with their comrades. Then the papists boast, saying, "Behold, many have risen up against the Holy See; but how have they fared? they are distraught, destroyed with shame, and the Holy See remains.
Behold, the Spirit has declared all this of them before, for they are blinded, and do not see that their thing continues because God has departed, so that error may rule by force, as St. Paul also proclaimed. So now the papists must shout and sing: "God has forgotten you," they are eternally damned with shame, he will never recognize them; but we find the holy Christians. What shall we do to such an abomination? Shall we strike with fists? No, but to storm the devil's abomination with prayer, as follows:
V. 12. Lord, stand up! God, raise your hand, do not forget the poor.
God must break this tyranny alone, moved by our praying and crying; as also St. Paul says that Christ will be with
We will then see whether the glory of the papists will endure, that those who have told the truth to the Holy See will be destroyed with shame.
V. 13. How long shall the wicked blaspheme God, saying in his heart, Thou inquirest not after them?
There you see that blasphemy most corrupts the spirit, that the pope still boasts above all his abominations that he has done well, and has rightly condemned, driven out, burned and disturbed the poor. For this is blaspheming God and attributing to Him such high, great abominations. It is also most painful that we should not only see the innocent burned, condemned and disgraced, but also let the final Christ boast and praise himself of righteousness. This will break his neck, because he has come so high that he cannot come any higher. Therefore also the spirit becomes long, and says: How long shall the blasphemy last? Move God by the Most High, namely by His honors.
V.14. You see them, for it is you who sees both the work and the raging, that it may be given into your hands, and the poor people may be given to you. You are the helper of the orphans.
What a fine little verse this is! He places vengeance in God's hands alone, and says: "It is not as the papists say, that you have forgotten us; yes, you look at us, and have never let us out of your sight, although it seems otherwise. For there is none that doeth as thou doest. But how do you do? Thou seest both the labor of the oppressed, what they must suffer at the hands of the tyrant, and also the raging of the tyrant against the poor, and judgest rightly. Therefore it shall be given into your hands to judge both of them justly. And because the poor man knows this, he abstains from revenge and impatience, lets it remain on you, puts it in your home, and waits to see what your hands will do. And he does this safely, because he knows that you are not the tyrant's but the orphan's helper. Not the murderers and burners, the papists, but the burned and killed thou wilt save.
V. 15. Break the arm of the wicked, and seek the wicked, and you will never find his ungodly nature.
That is: It does not cost you much effort, take away his power. But this is what you do: "Seek out his wickedness," that is, make it obvious, and it will fall from itself, so that nothing more will be found of it. There is no finer war against lies than to reveal them and let them be seen; then it is already over with them. Therefore the pope and his regiment must be disturbed, not with the sword, but with search and investigation, so that it may be found who the dear See is; as it has already begun, and God has begun to hear our prayer, amen.
V. 16. The Lord is King forever and ever; you Gentiles will perish from His land.
The pope does not believe this, but he will soon find out. There is no king nor lord over God's land, that is, over the church, but God alone; therefore, no doctrine shall rule there but his word. This verse says that there is an end to the fact that the pope has exalted himself as king over this land and has ruled with his word. They are pagans and not Christians, because they rule themselves and do not let Christ rule.
V. 17. You have heard the desire of the poor, O Lord; you have prepared their heart, your ear will listen.
That is, the time that thou hast stood afar off is ended; now shalt thou hear, and come near again; for thou hast prepared and prepared such hearts as shall pray, that thine ears may hearken: for it is thou that teachest and hearest prayer.
V. 18 That thou mayest judge the cause of the fatherless and the poor, that no man henceforth be afraid on the earth.
The verse sings of the last judgment, because it speaks that after the Pabst's disturbance and redemption of the poor no man shall be a tyrant and feared on earth anymore. This would not be possible if the world should stand longer after the pope; for the world cannot be without tyrants. And so it is true
the prophet with the apostle, that Christ shall reverse with his future the holy Roman see. May God grant that it be done soon, amen.
I hope that when everyone sees how this psalm so evenly portrays the papacy, and the pope does the same as is said here, and no other regiment from the beginning of the world can be so even, everyone will realize that he does not have to wait for another final Christ. It is impossible that on earth there should be a worse regiment that kills more souls than the pope; I will be silent about the drudgery of the flesh. Therefore, only cry out and pray to God against the chief scoundrel of all God's enemies, until he comes and delivers us from him; we have the righteous one. Say Amen, whoever is a Christian.
D. Luther's journey to Worms, what he encountered on the way, and the cunning attempts of the Archbishop of Mainz, with which he, along with other papists, wanted to keep Luther beyond the set time of his safe conduct.
550 Luther's report of the attempts made by the archbishop at Mainz to deter him on the way and prevent him from coming to Worms, or at least not within the set time of the escort.
The entire historical narrative, which is scattered here according to the division made, is already in the 22nd volume of this collection, in the table speeches, Cap. 55, § 2, according to the relation of Cordatus. However, because this differs significantly from the one that is said to have taken place over the table at Eisleben in 1546, as Aurifaber reports, the latter is also included here. It is found in the first Eisleben part, p. 38; in the Altenburg edition, p. 733 and in the Leipzig edition, vol. XVII, p. 587. The other pieces of this report, which have the same location, are numbers 555. 559. 560. 561. 568. 570. 573 and 578. Together they are also found in the Erlangen edition, vol. 64, p. 366, supposedly after the Jena edition, in which, by the way, our writing is not found. The locations given in the Erlangen edition are all wrong, because they do not refer to our writing, but to the "detailed description of Luther's action at the Diet of Worms" given in No. 592 in this volume, which was not included in the Erlangen edition. The incorrect references find reprinted from the old edition of Walch, Volume X V, p. 116 a, No. 592.
Because you desire me, the doctor said, that I should tell you how it happened to me at Worms, I will gladly do so, and show every opportunity so that you may know the reason for it and recount it if I were once dead.
First, Emperor Carol summoned me to the Imperial Diet and sent me an escort and a herald to accompany me to Worms. As we now come with each other to Weimar, since I received from Duke John etc. etc., the cry comes that Doctor Martinus is already condemned at Worms, and his books. And that would be true. In addition, the messengers under Allgen came to me, who were to post the imperial mandate in all cities, that D. Martinus was condemned by the emperor.
3rd Now the herald asked me and said: Doctor, do you want to leave? Then I answered, "Yes, regardless of the fact that I had been banished and that this had been publicized in all the cities, I still wanted to go away and keep the imperial escort. This was the first practice that the Bishop of Mainz exercised, by which he thought to prevent me from going to the Imperial Diet, and then to protest against me, as if I had disregarded the imperial escort and had been contumacious. As I now came to Oppenheim, and had only three days of escort, so much was practiced by the Bishop of Mainz that the Emperor sent his confessor, a Barefoot monk, called Glapion, and her Majesty's highest body chamberlain, Paul von Armbsdorf, to Franz von Sickingen in Ebernburg, and requested that he should demand Luther to come to him, so that her Imperial Majesty would order some of the guards there to deal with him. Upon this, Franz von Sickingen sent Martinum Bucerum with several advisors to meet him, with the offer that he would show him all loyalty. Then Bucer came to me, as Franz von Sickingen was a servant at that time, and wanted to persuade me to come to Franz von Sickingen in Ebernburg, because Glapion, the emperor's confessor, was supposed to talk to me there about several things. But I did not realize that the bishop of
1) Should probably mean: procediren.
1826 Erl. Epistol. Ill, 120 f. Cap. 7: From the Diet of Worms. W. XV, 2172 f. 1827
Mainz that he should lead me around until the time of the escort was over before I came to Worms. Then I said to Bucer, "I will go away; if the emperor's confessor has something to say to me, he can well do so at Worms," and so I went away. This was the other practice that the bishop of Mainz lacked, and I learned later that he had done all this.
551 Myconius' report of the sermon that Luther preached on the way to Worms in the Angustinian monastery in Gotha, as well as of the illness that afflicted him in Eisenach and what else he encountered on the journey to Worms; also of his great heroism.
From Myconius List. Lei, p. 87.
Anno Domini tausend fünffhundert 1) und zwentzig war der grossen Reichs-Tag zu Worms, dahin war Lutherus durch den neuen Käyser Carolum auch citirt: und beleitet ihn einen Herold, von Wittenberg durch Erffurt, Gotha, Eisnach etc. And when he preached a sermon in the Augustinian monastery in Gotha, where a good crowd was present, the devil tore some stones from the church gable, which was against the city wall, after the sermon: they had lain solidly for over 200 years, and have not been rebuilt to this day. Therefore, in 1532, the same monastery was made a parish of Gotha and a school.
At Eisnach, Luther became very ill, so that his life was in danger. But when he had a vein cut, and Johann Oßwald, debtor, then mayor of Gotha, gave him some noble water to drink, and he then passed away, he became better. He left the next day. When he went to a city, the people met him for the city and wanted to see the miracle man, who was so sinful, and who could again lay the pope and all the world, who again considered him a god. Some comforted him on the way very badly, that because so many cardinals and bishops were at the Diet in Worms, they would all burn him to powder, as happened to the priest in Costnitz. But to them Luther replied: "And if you made a fire that would burn between Wittemberg and Worms all the way to heaven, it would be burned to powder.
1) Here lacks: "one".
2) In Myconius: "the".
But because he was required, he would appear in the name of the Lord and step into the mouth of the behemoth between his great toes and confess Christ and let him rule.
Luther's sermon on Sunday Quasimodogeniti, April 7, 1521, preached on the road to Erfurt at the request of many.
It is in the 12th volume of the St. Louis edition; Col. 1386.
Luther's letter to Spalatin, from Frankfurt to Worms, that he had been ill on the way, but hoped to arrive with God in Worms. [April 14, 1521.
The original of this letter is in the Anhaltisches Gesammtarchiv (with the inscription by Spalatin's hand: Dx Ovvsnüevui M. D. XXI); printed in Aurifaber, Vol. I, p. 314b; in De Wette, Vol. I, p. 586 and in Erlanger Briefwechsel, Vol. Ill, p. 120. The time determination, which De Wette already has, results from the diary of Canonicus Wolfg. Königstein 1520-1548, edited by D. G. E. Seitz, Frankfurt 1876, p. 18. That the rubrication of this letter by Spalatin: ex Oppenbeim is based on an oversight is clear from Luther's indication of the place: Francokuräiae. Thus, Spalatin's statement in the next number that Luther wrote him the well-known heroic word "from Oppenheim" is also based on the same oversight.
Newly translated from the Latin.
To his [friend] in the Lord, Magister Georg Spalatin, court preacher to the Duke of Saxony, who is to be highly honored in Christ.
Jesus.
Hail! We 3) are coming, my dear Spalatin, although Satan is trying to prevent me by more than one illness. For all the way from Eisenach to here I have been ill, and am still ill, in a way unknown to me until then. But I hear that also the mandate ofCarls,
3) Namely Amsdorf, Peter Suaven, a Pomeranian nobleman who studied in Wittenberg, and the Augustinian monk Johann Petzensteiner. Schurs had been in Worms before.
4) This is the sequestration mandate of March 10, 1521, which was posted on the church doors in Worms on March 26 and publicly proclaimed on March 27. Printed in Förstemann's "Neues Urkundenbuch", p. 61, No. 18.
1828 Erl. "4,368. sec. 4. L. is cited after Worms. No. 553 ff. W. XV. 2173-2175. 1829
to frighten me, had been published. But Christ lives, and we will enter Worms, should all the gates of hell and the mighty ones who rule in the air oppose it? 1) I am sending you copies of the letters of the emperor. 2) It has not seemed good to me to write other letters before I have first seen what has to be done, so that we do not make Satan puffed up, whom rather to frighten and to despise is my firm intention. Therefore, provide an inn. Fare well. Frankfurt, 1521, Martin Luther.
Spalatin's Relation of Luther's Journey to Worms.
From Spalatin's Annals, p. 38.
In 1521, the year after Christ's birth, D. Martinus Luther was appointed by the Emperor on his Imperial Majesty. Majesty. Although the good man's books were forbidden and burned by the Emperor at the first Imperial Diet in Wurmbs, he still appeared obediently on the citation sent by the Emperor, with such high Christian courage that he wrote to me, Spalatin, from Oppenheim in Wurmbs: He wants to go to Wurmbs, even if there were so many devils in the world, as there were always mirrors.
Luther's own account of his confident answer to Spalatin.
See No. 550.
As I am now not far from Worms, Spalatinus (who was outside with Duke Friderich, the Elector Blessed) sends me under his eyes, warns me not to enter, nor to put myself in such danger. But I told him again: "If there were as many devils in Worms as there are tiles on the roofs, nor would I be in such danger.
1) According to the report of the "Tischrede", Cap. 55, § 2, Luther spoke such words to the herald when he asked him if he still intended to go to Worms after the imperial edict against him had been publicly posted in many places. This may have actually happened before Luther wrote them to Spalatin.
2) Probably the documents reported in No. 543 and 544.
I wanted to go in, because I was fearless, I was not afraid of anything. God can make you so mad; I don't know if I would be so joyful now.
The litany of the Germans, which was made around that time, is still well arranged in Papal language, but nevertheless in and for the cause of Luther.
Between March 6 and April 16, 1521.
This writing appeared in Latin under the title: Idtarna Osrniarioruin, sivs supplieatio ad douro optiimiln lQÄxiinuin pro Oorwania, daditn in oslekri <znncinrn Oorinaniao nrko in die oinernni in Quart. The time: in dio oinornrn, the 13th of February, is fingirt, because at that time it was not yet certain that Luther should come to Worms, while it says afterwards: "if he will arrive now soon in Worms". Therefore it will have to be put into the time assumed by us. It is found in Kapp's "Nachlese", Theil II, p. 500. In von der Hardts nutoAr. I^utksr., toro. Ill, p. 46, this writing is erroneously placed in the year 1520, but Spalatin has added the year 1521 in his own hand.
Translated from the Latin by Joh. Frick.
Litany, that is, humble prayer to the triune God, for Germany" held in a certain famous city in Germany on Ash Wednesday [February 13, 1521].
Kyrie, Eleison. Christe, Eleison. Kyrie, Eleison. Christe, hear the Germans.
Christ, hear the Germans.
HErr GOtt, Father in Heaven. Have mercy on the Germans.
Son of God, Savior of the world. Have mercy on the Germans.
God Holy Spirit. Have mercy on the Germans. Holy Trinity, some GOtt. Have mercy on the Germans.
Holy Mary, pray for the Germans.
Holy Mother of God,
Holy Virgin of all Virgins,
Saint Michael,
Saint Gabriel,
Saint Raphael, pray for the Germans.
All holy angels and archangels, pray for the Germans.
All holy orders of blessed spirits, pray for the Germans.
Saint John the Baptist, pray for the Germans.
All holy archfathers and prophets, pray for the Germans.
Saint Paul, Saint Andrew, Saint James, Saint John, Saint Thomas (namely the twin, not Aquino's),
please for the Germans.
All holy apostles and evangelists, pray for the Germans.
All holy disciples of the Lord, pray for the Germans.
All holy innocents, pray for the Germans.
Saint Stephen, Saint Lawrence, Saint Vincent, Saint Fabian, Saint Sebastian, Saint Blasius,
please for the Germans.
Saints John and Paul, pray for the Germans.
Saint Cosmas and Damianus, pray for the Germans.
Saints Gervasius and Prothasius, pray for the Germans.
All holy martyrs, pray for the Germans.
Saint Sylvester, Saint Gregory, Saint Martinus, Saint Augustine, Saint Ambrose, Saint Jerome, Saint Nicholas, Saint Louis, Saint Julianus,
> please for the Germans.
All holy bishops and confessors (of whom there were very few), pray for the Germans.
All holy Doctores (by calling them holy, M. N. Theolo- gists are excluded from this), pray for the Germans.
Saint Benedict, please for the Germans.
Saint Franciscus, pray for your followers that they do not slander everyone.
Saint Anthony, pray for the Germans.
Saint Dominic, pray for all your monks, especially for Hoogstraten, the heretical
Malice Inquisitor, and Silvester Prierias, the Pabst's very cunning fox-tail.
All holy monks (excluding the villains, of whom there are an infinite number) and hermits, pray for the Germans.
All holy priests and Levites (but you hardly meet one or the other these days), pray for the Germans.
Saint Mary Magdalene, Saint Agnes, Saint Lucia, Saint Cecilia, Saint Agatha, Saint Catharine, Saint Clara, Saint Elizabeth,
please for the Germans.
All holy virgins and widows, pray for the Germans.
All God's saints and holy ones, come to the aid of the Germans with your intercession.
Be merciful, spare the Germans, dear HErre GOtt.
Be gracious, hear the Germans, dear HErre GOtt.
Protect the Germans from all evil, dear Lord God.
Before all sins,
From your wrath and disfavor,
From a nasty quick death,
Before the pope's tyranny,
From the devil's and the Roman-minded cunning and deceit protect the Germans, dear Lord God.
Protect Alexander, dear Lord God, from hatred and envy and all evil intentions.
Before the papal indulgence,
Protect the Germans, dear Lord God, from all the monks' misbeliefs and customs.
Purify the Germans from the godless courtiers, dear HErre GOtt.
From the fornicating spirit help the Romans, dear HErre GOtt.
From lightning and thunderstorms,
Before eternal death,
From the false prophets (also called pseudo-theologians),
From those who come to us in sheep's clothing (but inside are ravening wolves, whore hunters and peelers in the skin), protect the Germans, dear HErre GOtt.
Protect the Germans, dear Lord God, from the terrible dread, bulls and banishing rays of the popes.
Before the insatiable avarice of the Roman-minded, close your chests, you Germans, and open your eyes.
For the sake of the living God, Aleander is up to no good.
From the sophists' mockery turn away our ears, dear Lord God.
From all ungodly and heretical teaching purify the schools, dear Lord God.
From the unspiritual questions save the theologians, dear HErre GOtt.
Free the minds of the great from all evil suspicion against Luther, dear Lord God.
From all barbarism empty the chairs, dear HErre GOtt.
From the yoke of Roman rule free the Germans, dear HErre GOtt.
From the palliis to be solved by Rome help our bishops, dear HErre GOtt.
From the annals make Germany loose, dear HErre GOtt.
From all rage help Aleander, dear HErre GOtt.
From evil and evil-minded robbers help Carl, dear Lord God.
Through the mystery of your holy incarnation,
Through your future,
Through your birth,
Through your baptism and holy fasting,
Through your cross and suffering,
Through your death and burial,
Through your holy resurrection,
Through your miraculous ascension,
Through the future of the Comforter of the Holy Spirit help the Germans, dear HErre GOtt.
At the last judgment help the Germans, dear HErre GOtt.
We Germans ask you to hear us, to spare us,
You would be merciful to us Germans, bring us to true repentance.
Govern and preserve your holy church (not the Roman one).
To keep the apostolic Lord (not the one who arrogates to himself dominion over the whole world) and all spiritual orders (of which there are none at all at present, since almost nothing is known about them as they were in use in the ancient Church) in the holy faith,
Give peace and true harmony to the common being and all Christian princes,
Fortify and sustain us Germans in your holy service,
Awaken in our hearts a desire for heaven,
Martin Luthern, the indisputable pillar of the Christian faith, when he now soon in Worms
will arrive, 1) protect and preserve from all Venetian poison.
Redeem the souls, which the scholastic theologians seduced by their mindless sermons, from hell again,
To bring the scholastic teachers to the knowledge of the true God.
But lead those who have so far strayed from the path of truth onto the right path.
Eradicate those godless theologians.
Push down the preachers who teach what is not proper from the preaching chair,
Pope Leo of the Tenth curb rage.
To keep the brave German knight, Ulrich von Hütten, M. Luther's trusted friend, steadfast in his good intentions and in the business he has taken on for M. Luther,
King Carl's confessor (Glapio), who is very repugnant to Mart. Luthern very much disliked, teaches him better.
Do not let yourself, Lord Jesus Christ, once crucified, be crucified again by the godless Christians,
Burn with fire the buildings of some divine scholars that have become whorehouses.
To allow the priests who defile themselves by illegitimate intercourse to become legitimate again, as before,
To free the Aleander from the madness,
The apostolic nuncios, who act unjustly from all sides against the princes assembled at Worms against M. Luther, vigorously stir from above,
Martin Luthern, who had already been condemned once without cause of unheard-of things, revive in the Godly hearts.
To the German princes now assembled at Worms, bestow your grace, peace and mercy.
Prevent Carl, who does not yet have a mature understanding of the important points of faith, from making a hasty judgment,
To show eternal goodness to all our benefactors, to redeem our souls from eternal damnation, to convince the Italians, Lombards and Romans that you are the true God,
Give and receive the fruits of the land,
Grant eternal rest to all who have died in the faith.
And graciously hear us Germans.
Hear us, dear HErre GOtt.
Son of God, hear us, dear Lord God.
1) This indicates the time of writing, namely between the citation (March 6) and Luther's arrival in Worms on April 16, 1521.
Lamb of God, who bear the sins of the world, have mercy on us.
Lamb of God, who bear the sins of the world, hear us.
Lamb of God, who bear the sins of the world, have mercy on us.
Christ, hear us,
Christe, hear us^
Kyrie, Eleison. Christe, Eleison. Kyrie, Eleison.
Our Father etc. And lead us not into temptation.
Psalm.
Make haste, God, to save us Germans.
Lord, make haste to help us.
Those who take after the soul of us Germans must be ashamed and become disgraced.
They must return and be heard who wish us ill.
They must suddenly become ashamed who are shouting: There, there.
All Germans must rejoice and be glad who ask for Jesus Christ, the living Son of God, and who love your salvation and the freedom of Germany must always say: Praise be to Jesus.
But Luther is poor and miserable; God, make haste to him.
Lord, you are the helper and savior of the Germans; you our God, do not consume.
Glory to God the Father, Son and Holy Spirit etc.
Prayer.
My God, save us Germans, your servants who trust in you.
Lord, be a strong fortress for us in the face of our Roman enemies.
Our enemy in Germany must not succeed, and the child of wickedness must strive in vain to harm us.
Lord, do not deal with us according to our sins, and do not forgive us according to our transgressions.
The Romans may always pray for their pope.
Let the Lord overthrow him from his harmful chair; let him crush his head; and let him who made himself God and Lord of the whole world be and remain Beelzebub forever, amen.
My God, help us Germans as we hope in you.
Lord, send us help from the Holy Place and strengthen us from Zion.
Lord, hear my prayer and let my cry come before you.
Prayer for the Roman Church.
Let us pray.
God, who is always gracious and merciful, listen to our prayer and hear us Germans, who humbly plead with you for the welfare of the Roman-minded: You will enlighten their hearts, take away blindness and ignorance from them, and convince them that after this life they have to wait for eternal punishment, and that they cannot possibly become blessed because of the indulgence and pompous nature that has broken out among them, which is flatly contrary to the teaching of the Gospel, so that they may honor, fear and love you all the more fervently. And so that this may be done, tear out and banish from their hearts all malice, vice, guile, deceit, ungodliness, abominations, heresies, blasphemies, damnable avarice, unnatural and more than animal lust, arrogance, simony and blind lust, according to which they would like to suck and exhaust all peoples under the sun. Let their tyranny, which they have let loose against us for so long and which has spread through all countries and nations, finally come to an end; but let them themselves, which all Germans heartily desire, be reconciled with you, so that they may learn to recognize the true God and Jesus Christ the Crucified, follow you, and through him become worthy to enjoy the unceasing joy of his most blessed vision for all eternity.
Prayer for the Emperor Carl.
Almighty and merciful God, grant your grace to our Emperor Carl, so that he, with sharpness (without listening to the flattery and ear-blowing of the Roman-minded and the Cardinals), may put an end to the disorderly, vain, lecherous and lustful nature, that is spreading widely in the church, for your glory, for the benefit of the preaching ministry and of all believing Christians, and that in your church, which has been in extreme decay for so many hundreds of years, a godly life may begin to be led again, according to the pattern of the ancients. Through our Lord Jesus etc.
End of the litany.