Martin Luther’s Letters

497 letters

1507-1515

TO JOHN BRAUN, VICAR IN EISENACH

The first extant letter of Luther.

He invites Braun to come to his ordination as priest in Erfurt.

April 22, 1507.

To the saintly and Right Reverend Priest in Christ, John Braun, vicar in Eisenach, my beloved friend in Christ, grace and peace in Christ Jesus our Lord.

I would be afraid, best of friends, to trouble you with my letters and requests, did I not know from the many benefits you have showered upon me how kindly you feel towards me. Therefore I have no hesitation in addressing you, confident that our mutual friendship will secure the favorable consideration of these lines.

For seeing the holy God has, of His manifold goodness, so highly exalted me, an unworthy sinner, and deemed me worthy to enter His service, then I must be grateful, and try, as far as I can, to fulfill the duties entrusted to me.

My father has arranged that, with God’s help, I shall be consecrated to the office of the priesthood on Sabbath four weeks.

The day has been fixed to suit my father. Perhaps I may be presuming too much on your love, when I humbly beg for your presence also. I do not ask you to make this troublesome journey because of any services I may have rendered you, for I know of none, but because I experienced so much of your goodness when with you lately. You will then, perhaps, best beloved father, lord, and brother (the first title belongs to your age and office, the second to your merits, and the third to your order), if your clerical and domestic duties permit, honor me by standing by me with your dear presence and intercession, so that my offering may be acceptable in God’s sight.

And, lastly, I would remind you that you pass our cloister, and must not seek other quarters! But one of our cells must content you.

May you be preserved in Christ Jesus our Lord! In our cloister at Erfurt.

Martin of Mansfeld.

I scarcely like to moot it, but if it were not beneath the dignity of their order, and did not give too much trouble, I would esteem the presence of the members of the College at my ordination at Erfurt a great honor.

TO JOHN BRAUN

Luther had been hurriedly summoned by Frederick the Wise, on the recommendation of Staupitz, to be Professor in Wittenberg in 1508; he apologizes for not bidding adieu.

March 17, 1509.

To the saintly and Right Reverend Father in God, Herr John Braun, priest in Eisenach, my beloved lord and father.

Greeting from Brother Martin Luther, the Augustinian monk!

Stop wondering, honored father, that I stole secretly away from you as if no friendship existed between us, or as if I had been ungrateful enough to root out of my heart all remembrance of your great kindness to me, or let a rough north wind blow away my love for you. Indeed it is not so, although my actions may lead you to suppose this.

I have certainly left – that I must confess, and yet I have not gone away, for the best part of me, at all times, remains with you.

For although I have departed in body, I am ever with you in thought wherever you are, and I hope you will never feel differently towards me from what you do now. But to come to the point. In order to get quit of the dreadful idea that your love might perhaps begin to doubt my fidelity to you, I have torn myself away from my manifold occupations to write you, as it is so difficult to convey anything. And what do you think is my sole object in writing, but to send you my love, and ask you to have as much confidence in me as I have in you! And although I cannot compare myself with you in anything good, still my love for you is very great, and having nothing else to bestow, I once more assure you of it. For I know your generous heart desires nothing from me, but that we may be one heart and soul in the Lord, even as our faith is one and the same in Him. But you must not be offended at my leaving so quietly, for my departure was so sudden that even those in the house scarcely knew. I always intended writing, but had no time. However, I felt very sorry not to see you.

I am now, by God’s command or permission, settled in Wittenberg, and very well, only the study of philosophy is most disagreeable to me; for from the first I would have preferred theology, viz. the theology which goes to the kernel of the nut and touches the bone and the flesh.

But God is God, and man often errs in his judgment. He is our God, who will guide us lovingly to all eternity. Kindly note all this, which has been written in the greatest haste.

And when you have a messenger you will honor me with a line, and I shall do the same. With all good wishes from first to last, and credit me with what you would like to believe of me. Once more farewell.

Martin Luther, Augustinian.

Wittenberg.

TO THE ORDER OF AUGUSTINIANS IN ERFURT

Luther attains the height of his ambition, having been invited to accept the dignity of Doctor of Theology, which enabled him to expound the Holy Scriptures.

September 22, 1512.

Grace and peace, honored and beloved fathers! St. Luke’s day is approaching, when I, in obedience to my superiors and highly esteemed Vicarius, am to be solemnly set apart to the dignity of Doctor of Theology – which I trust you have heard, through the honored Prior in Wittenberg.

I will not apologize for accepting it, or talk of my unworthiness, as if by my humility I were seeking my own glory.

God knows, and my conscience also, whether I feel worthy of such almost fulsome expressions of honor.

Therefore, I plead with you, for Christ’s sake, to commend me to God with one accord, for you know, according to the rights of love, it is your duty to do so – that His holy will may be accomplished in me; also, that you would, if possible, honor me, and show this respect to our order, to be present on the occasion. I would not ask you to take such a toilsome journey and incur so much expense had I not been deputed to do so by the honored Prior, and also, I would consider it most unseemly not to let my Erfurt friends know the day of my promotion, and invite them to be present. Doubtless you will act as we hope and expect, and we shall remember the kindness with gratitude. May you prosper in the Lord, to whom all of us commit you and your brothers in prayer.

Martin Luther, Augustinian.

Wittenberg.

1516

TO GEORGE SPENLEIN, AUGUSTINIAN IN MEMMINGEN

In this year began Luther’s acquaintance with Tauler’s works. This letter contains an exquisite passage on true righteousness.

April 7, 1516.

Grace and peace in God and the Lord Jesus Christ! Dearest Brother George! I write to let you know that I have realized two gulden and a half, for what I sold for you. One florin for the Brussels robe, half a florin for the Eisenach volume, and one for the cowl, etc. We cannot dispose of the rest, so have handed the money to the honored Prior for you. Regarding the half-gulden you still owe him, you must see to the paying of it, or let him remit the debt. This will not be difficult, as the esteemed father is well disposed to you. Now I would like to know how it is with your soul, if it has at length learned to despise its own righteousness and seek comfort and joy in Christ’s.

For, at present, the temptation to rest in one’s own works is very powerful, especially with those who long to be good and pious. They are ignorant of God’s righteousness, which has been so richly bestowed on us in Christ without money and price, and try to do good of themselves, till they fancy they can appear before God adorned with every grace. But they never get thus far. You, yourself, when with us in Erfurt suffered from this illusion, or rather delusion, and I also was a martyr to it, and even yet I have not overcome it. Therefore, dear brother, learn Christ and Him crucified. Praise and laud His name, and despairing of self, say to Him, “Thou, Lord Jesus, art my righteousness, but I am Thy sin. Thou hast taken what is mine, and given me what is Thine. Thou hast assumed that which Thou wert not, and given me what I had not.”

Beware, my brother, at aiming at a purity which rebels against being classed with sinners. For Christ only dwells among sinners. For this He came from heaven, where He dwelt among saints, so that He might also sojourn with the sinful. Strive after such love, and thou wilt experience His sweetest consolation. For if by our own efforts we are to attain peace of conscience, why then did Christ die? Therefore thou wilt only find peace in Him when thou despairest of self and thine own works. He, Himself, will teach thee how in receiving thee He makes thy sins His, and His righteousness thine. When thou believest this firmly (for he is damned who does not believe) then bear patiently with erring brothers, making their sins thine. If there be any good in thee, then receive ye one another, even as Christ received us, to the glory of God. “Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God.” Be thou the same. If thou esteem thyself better than others, do not pride thyself on that, but be as one of them, bearing their burdens. For he is a pitiable saint who will not bear patiently with those worse than himself, and longs only for solitude, when he, through patience, prayer, and example, might be exercising a salutary influence over others. This is burying his Lord’s talent, and not giving his fellow-servants their due. Therefore, be thou a lily or rose of Christ, knowing that thy walk must be among thorns.

Only see that through impatience, hasty judgments, or secret pride, thou dost not thyself become a thorn! “Christ’s kingdom,” says the psalmist, “subsists in the midst of its enemies.” Why then rejoice in being surrounded only by faithful friends? If He, thy Lord, had only lived among the good, or had died only for His friends, for whom then would He have died, or with whom could He have lived? Remember this, brother, and pray for me. The Lord be with thee.

Farewell, in the Lord!

Your brother, Martin Luther, Augustinian.

TO GEORGE LEIFFER

Luther comforts a brother in Erfurt.

April 15, 1516.

Salvation in the Lord, most cherished Brother. I hear that your brotherly love is deeply tried by manifold waves of temptation. But God, the Father of mercies and all consolation, has placed over you the best of comforters and advisers, Father Bartholomew. Only see that you keep a tight hand over your thoughts, and make room for His word in your heart.

For I know from my own experience, as well as from that of all troubled souls, that it is solely our own self-conceit which is at the root of all our disquietude.

For our eye is a knave, and, alas, what misery he has caused me, and still plagues me to the utmost. The cross of Christ is distributed through the whole world, and each receives his portion. Therefore pray do not cast thy portion from thee, but cherish it as a precious relic, certainly not enshrined in a casket of gold or silver, but in a golden heart filled with loving charity.

For, even as the wood of the cross is consecrated through coming in contact with the flesh and blood of Christ, so that henceforth they are esteemed to be the costliest of relics, how much more will the injustice, persecution, and hatred of men, whether it be right or wrong, not through contact with His flesh, but through union with His loving heart and Divine will, which consecrates everything which is in touch with it, thereby transform the curse into a blessing, suffering into glory, and the cross into a crown of joy. Farewell, dearest friend and brother, and pray for me.

Martin Luther, Augustinian

Wittenberg.

TO JOHANN BERCKEN, AUG. PRIOR IN MAINE

Luther thanks him for his kindness to a fugitive monk.

May 1, 1516.

Honored and beloved Prior. I was sorry to hear that Baumgaertner, from our cloister in Dresden, who had fled in a hurried manner, and for good reason, had found refuge with you. I must thank you for receiving him so kindly, so that the scandal might be put an end to.

He is my lost sheep, who belongs to me, therefore I must try to restore the erring one, if God will. So, I beg you, by our common faith in Christ, and the order of St. Augustine, that you will either send him to Dresden or to Wittenberg, or lovingly try to persuade him to return of his own free will. I shall receive him with open arms, if he come; he need have no fear on account of having injured me.

I know that offenses will come, and it is no marvel when a man falls, but it is a miracle when he recovers himself and remains steadfast.

Peter fell, so that he might know he was human. Even in the present day the cedars of Lebanon, whose branches almost reach heaven, fell.

Yes, even an angel in heaven fell, which was indeed a marvel – and Adam fell in paradise.

So, is it to be wondered at that the reed should bend before the storm, and the glimmering torch be extinguished? May the Lord Jesus enable you to perfect this good work. Amen. Farewell. From our cloister in Dresden.

Martin Luther.

TO GEORGE SPALATIN

June 8, 1516.

Thanks for your good wishes, dear Spalatin. Through the grace of God I reached home in good health, at least bodily. God knows if also spiritually.

All this I owe to your love. I got your letter from the brothers. You write that our Serene Prince wishes to make our esteemed Vicar-General (Staupitz) a bishop, and desires your cooperation. You are acting uprightly as a friend, but I would like that your entreaties with the honored father were not so full of fire; for I shall act differently, so that he who is being over-praised may hesitate in his purpose. Do you wonder at this? Certainly not because I despise your counsel, but because love prompts the desire, consequently the judgment is in abeyance. “For true love,” says Chrysostom, “seldom judges aright.” I say this because you are swayed by the Prince’s favor, and I do not wish the esteemed father to do what you urge to please the Prince. Your Prince is fascinated with much that appears lovely in his sight, which is far from pleasing to God.

Frederick the Wise is very clever in worldly things, but in those pertaining to God and the salvation of souls I consider him sevenfold blind, even as your Pfeffinger.

I do not say this in a corner to malign them, but to their faces at every opportunity. Were I certain that your project came from God, then, would that you had a tongue of fire, and the Pater were pure stubble! But remember that what you and the Prince are discussing secretly is known, for before I got your letter I heard that the esteemed father would be made Bishop of Kimsche.

These happy times are long gone by when it was considered a grand thing to be a bishop, but now there can be no more miserable position, for it means leading a life of gluttony and debauchery such as that of Sodom and Rome. You see this when you compare the life and work of the old bishops with ours.

How many are immersed in wars, while their homes have become a very hell of insatiable greed!

Notice how far this man is removed from such vices, so that when the time comes for him to be lured into the terrible vortex of the Bishop’s courts you will try to prevent the calamity.

But enough of this! If your petition really admits of no delay tell me at once, because the esteemed father does not return from Antwerp till autumn, so I must send a special messenger to Cologne, where he told us to forward his letters. Farewell in the Lord, and pray for us. From the cloister at Wittenberg.

Martin Luther, Augustinian.

TO MICHAEL DRESSEL

Augustinian Prior in Neustadt, whom Luther deposed because he could not keep the peace with the brethren.

June 22, 1516.

Salvation and peace! But not such peace as is manifest to the natural man, but that which lies beneath the cross, viz. the peace which passeth all understanding. Thou art longing for peace, but in the wrong way; for thou seekest it as the world gives it, and not as Christ does. Dost thou know, dear father, that in this matter God deals in a wondrous manner with His people, having placed His peace in the midst of dispeace, nay, in the very thick of temptation and dissensions. “Rule thou in the midst of thine enemies.” Therefore it is not he whom no one disturbs who has peace – that is the world’s peace, but he who is troubled on every side, and bears all quietly and joyfully. Thou sayest with Israel, “Peace, peace, and there is no peace.” Cry rather with Christ, “Cross, cross!” And yet there is no cross. For, as soon as thou canst joyfully say, “Blessed cross, of all kinds of wood there is none like unto thee.” Then, in that moment, the cross has ceased to be a cross. See, then, how graciously the Lord is leading thee to true peace in surrounding thee with so much of the cross. For he who seeks peace will find it. And the best way to seek it is, when affliction overtakes you, to receive it with joy, as a sacred relic, and cease searching vainly for a peace which commends itself to your lower nature. For God considers any such peace far inferior to His peace, which is inseparable from the cross and the troubles of this life. Farewell, and pray for me, dear father. May the Lord reign in you.

Martin Luther, Vicar.

Wittenberg.

TO JOHN LANGE, PRIOR AT ERFURT

It was in Lange’s church in Erfurt, still standing, where the first evangelical sermon was preached. Luther begins lecturing on Galatians.

October 26, 1516.

I would require two secretaries, for I do nothing almost all day but write letters, therefore if I repeat myself you will understand why it is.

I am lecturer in the cloister, reader at meals, preach daily, and direct the students’ studies, am the Prior’s vicar (which means being vicar eleven times over), inspector of fish-ponds at Leitzkau, must espouse the Herzberg people’s cause at Torgau, expounder of St. Paul and the Psalms, besides my letter-writing. Behold what a leisurely man I am, and in addition am plagued by the temptations of the world, the flesh, and the devil.

I sent several of the brethren you sent me to Magister Spangenberg, to take them away from this pestilential air. I felt much drawn to the two from Cologne, and having such a high opinion of their abilities, kept them with me, although at much expense. We support twenty-two priests, forty-two youths, etc., out of our poverty. But the Lord will provide.

You write that you began to lecture on the Sentences yesterday. I shall begin to expound the Epistle to the Galatians to-morrow, although I fear that with the plague here I shall not be able to continue. It has already robbed us of two or three, but not in one day. The smith opposite lost a son, who was in good health yesterday, and the other is infected. Yes, indeed, here it is, and is beginning to rage with great vehemence especially among the young. You counsel me to flee for refuge to you. But why?

The world will not come to an end although Brother Martin perish. But if the plague spread, I shall send the brothers out into the world. As for me, seeing I have been placed here, my vows of obedience demand that I remain till I am ordered elsewhere. Not that I have no fear of death, for I am not the Apostle Paul, but only his expounder, and I still hope the Lord will deliver me from this fear also.

Farewell, and think of us. Amen.

Martin Luther, Augustinian.

1517

TO CHRISTOPH SCHEURL

This letter shows Luther’s modesty, Scheurl espoused Luther’s cause, though later he became estranged from it, when practicing law in Nurnberg.

January 17, 1517.

I have received your letter, my excellent Christoph, which was most agreeable, and yet displeasing to me. Why knit your brows over this? What could please me more than to hear you praise our Staupitz, or rather the Lord Jesus, who dwells in our Vicar-General, so highly? Nothing could rejoice me more than to hear Christ’s voice resounding through him, and bearing fruit. But, on the other hand, what could be more disagreeable than that you should strive for my friendship by loading me with praise? I will not be your friend, for my friendship can be no credit to you, if the proverb be true, “Friends must have all things in common.” Now, if what I have became yours, you would only be richer in sin, folly, and ignominy. For these are my possessions which you dignify by very fine names. Still, I know you mean to say, “It is not you, but Christ I admire in you” – to which I reply, “How can Christ who is pure righteousness dwell alongside sin?” And is not this the greatest pride when a man imagines himself to be the temple of Christ? Only an apostle dare boast of this. I wish you joy in the friendship of our Vicar-General, but do not drag yourself down through my friendship. No doubt our honored father praises me everywhere, to my great grief and peril, saying it is Christ he lauds in me, and people try to make me believe this.

Truly a hard demand! The more of such eulogists one has, and the closer they cleave to us, the more hurtful they are. “A man’s foes shall be they of his own household,” etc. For God’s favor decreases as that of man increases. God will either be all or nothing. And the worst of it is, the more thou humblest thyself, and puttest praise and favor from thee, the more do these pursue thee to thy great injury. Oh, how much are hatred and blame to be preferred to praise! For hatred only injures us once, while love threatens us with double danger. I do not write thus to thee, best of all friends, because I scorn your noble heart, but because I have so little confidence in my own. You act like a true Christian who lightly esteems no one except himself. For all are not Christians who esteem others for their learning, virtue, piety, and renown (for the heathen do this also), but it is they who love the poor, needy, and sinful, who are Christ-like.

The psalmist calls those blessed who receive, not the learned, wise, and pious, but the poor and needy.

And, lastly, Christ declares that what is done to the least of His little ones is done to Him, when He might have said the opposite. But what is great in man’s eyes is often despicable in God’s sight. Now, if you would be my friend, do not cause me to be despised of God, by praising me both to myself and others. But if you cannot refrain from praising Christ in me, then mention His name, and not mine.

Why should Christ’s cause not have the stamp of His name upon it, or be branded with mine? You see how eloquent I am! So, be patient, my friend.

From our cloister in Wittenberg.

Martin Luther, of the Augustinian Order.

TO JOHN LANGE

About Erasmus.

March 1, 1517.

I am at present reading our Erasmus, but my heart recoils more and more from him. But one thing I admire is, that he constantly and learnedly accuses not only the monks, but the priests, of a lazy, deep-rooted ignorance.

Only, I fear he does not spread Christ and God’s grace sufficiently abroad, of which he knows very little. The human is to him of more importance than the divine.

Although unwilling to judge him, I warn you not to read blindly what he writes. For we live in perilous times, and every one who is a good Hebrew and Greek scholar is not a true Christian; even Dr. Hieronymus, with his five languages, cannot approach Augustine with his one tongue, although Erasmus views all this from a different standpoint. Those who ascribe something to man’s freedom of will regard those things differently from those who know only God’s free grace.

From our desert Wittenberg.

Martin Luther, Augustinian.

TO CHRISTOPH SCHEURL

Luther’s modesty as to his own classical attainments.

May 6, 1517.

My greeting! To begin with, best of friends, I must thank you for Staupitz’s pamphlet, but I am quite ashamed that the honored father should circulate my insignificant writings among you.

Truly I did not write them for the cultured Nurnbergers, but for our rough Saxons, for whom religious instruction must be broken into infinite particles.

Even were I to do my utmost, I never could furnish anything which would find favor with men so versed in classical literature, and how much less in your eyes, seeing my sole endeavor is to bring myself down to the capacity of the common people. Therefore, pray keep what I write from the learned; and I took great pains, according to your instructions, to write a friendly letter to Eck, avoiding everything disagreeable. I do not know if he has received it.

I send you these theses or propositions, and through you to Link, or to any one who may like such trifles. If I do not deceive myself; they are not Ciceronian, but those of our Carlstadt, rather of St. Augustine, which are far more sublime and superior to those of Cicero, even as Augustine, or rather Christ, is exalted above Cicero.

These propositions are a standing reproach to the ignorance of those who consider them paradoxes (very striking ones), rather than look upon them as orthodox (that is, in accordance with the pure doctrine of the Church universal), not to speak of those who are shameless enough to malign them as errors, a class of people who neither read St. Paul’s Epistles, or, at least, read them without comprehending them, thus leading themselves and others astray.

To modest men who do not quite see through them they appear wonderful, and I regard them as fundamental truths in their primitive purity.

Praise be to God who causes light to arise out of the darkness. I presume our father vicar is not with you. We hope he may come to us. Dr. Christian Reuter has departed this temporal life. May God give him eternal life.

Amen. Amsdorf and all friends greet you.

Farewell.

Martin Luther, Augustinian.

Wittenberg.

TO JOHN LANGE

Luther boasts that true theology is flourishing in Wittenberg.

May 18, 1517.

Our theology and that of St. Augustine, by the grace of God, is making rapid progress in our university. Aristotle is continuing to fall from his throne, and his end is only a matter of time; and all object to hearing lectures on the text-books of the Sentences, and no one need expect an audience who does not expound this theology, viz. that of the Bible or St.

Augustine, or some other of the honored Church teachers. Farewell, and pray for me.

Martin Luther.

Master Christian Goldschmidt, who is here, sends greeting.

TO GEORGE SPALATIN, AT THE SCHLOSS

Salvation! See that you, with the father confessor and his friend, come about nine o’clock. If Herr Christopher, the ambassador, is with you, bring him also, for I have given orders to invite him. Farewell, but see that you procure wine for us, as you are aware that you are coming from the court to the cloister, and not from the cloister to the court.

Martin Luther.

TO CHRISTOPH SCHEURL

September 11, 1517.

To my highly esteemed Herr Christoph Scheurl, my greeting. Although I have no pretext for writing to such an excellent man as you, still I think the fact of having recently acquired such a warm, upright friend is reason enough for doing so. And even should one, once in a while, have to complain of getting no letters, surely even this silence would merit a few jocular lines, and how much more a regular correspondence to maintain the friendship, not to say rivet it closer. Even the holy Hieronymus begged his friend that he would at least write to say he knew of nothing to write about. Therefore I determined to talk nonsense, rather than be silent. But, dear God, how seldom does this Brother Martin, who has been falsely called a great theologian, take up the pen without prating? But it seems as if I would write a book instead of a letter. My object in addressing you was to show how highly I esteemed you, and not to cause you to express a similar opinion of me, but only to convince you that you might trust me as you would yourself.

It just occurs to me, that in sending me the writings of our Vicar-General through Ulrich Pindar, I owed you two ducats; I have partly sold them, and given some to the esteemed friends of this good man.

The money which I drew from those I sold I gave, according to your directions, to the poor, viz. to myself and my brother monks. For, upon God’s dear earth, I know of no one poorer than myself. I now beg you to send me a gulden more of those writings, and I shall remit the money when I have sold them. There are still many who wish them. At the same time, I send you my singular propositions, which seem quite unreasonable to many. You can direct the attention of our learned and thoughtful Eck to them, so that I may know what faults he finds in them. All your friends here, of whom Herr Licentiate Amsdorf and Dr. Hieronymus are the dearest, send greetings, also Peter the Barber, whom you honor with your friendship.

Farewell, and pray for me.

Martin Luther, Augustinian Cloister.

Wittenberg.

TO ALBRECHT OF MAYENCE

On this day Luther nailed the ninety-five theses on the door of the Schloss Kirche in Wittenberg, being the first time he opposed the Church authorities.

October 31, 1517.

To the Right Reverend Father in Christ, Lord Albrecht, Archbishop of Magdeburg and Mayence, Mark-grave of Brandenburg, his esteemed lord and shepherd in Christ. The grace of God be with him.

May your Electoral Highness graciously permit me, the least and most unworthy of men, to address you. The Lord Jesus is my witness that I have long hesitated, on account of my unworthiness, to carry out what I now boldly do, moved thereto by a sense of the duty I owe you, right reverend father. May your Grace look graciously on me, dust and ashes, and respond to my longing for your ecclesiastical approval.

With your Electoral Highness’s consent, the Papal Indulgence for the rebuilding of St. Peter’s in Rome is being carried through the land. I do not complain so much of the loud cry of the preacher of Indulgences, which I have not heard, but regret the false meaning, which the simple folk attach to it, the poor souls believing that when they have purchased such letters they have secured their salvation, also, that the moment the money tingles in the box souls are delivered from purgatory, and that all sins will be forgiven through a letter of Indulgence, even that of reviling the blessed Mother of God, were any one blasphemous enough to do so. And, lastly, that through these Indulgences the man is freed from all penalties! Ah, dear God! Thus are those souls which have been committed to your care, dear father, being led in the paths of death, and for them you will be required to render an account. For the merits of no bishop can secure the salvation of the souls entrusted to him which is not always assured through the grace of God, the apostle admonishing us “to work out our own salvation with fear and trembling,” and, that the way which leads to life is so narrow, that the Lord, through the prophets Amos and Zechariah, likens those who attain to eternal life to brands plucked from the burning, and above all, the Lord points to the difficulty of redemption. Therefore, I could be silent no longer.

How then can you, through false promises of Indulgences, which do not promote the salvation or sanctification of their souls, lead the people into carnal security, by declaring them free from the painful consequences of their wrong-doing with which the Church was wont to punish their sins?

For deeds of piety and love are infinitely better than Indulgences, and yet the bishops do not preach these so earnestly, although it is their principal duty to proclaim the love of Christ to their people. Christ has nowhere commanded Indulgences to be preached, but the Gospel. So to what danger does a bishop expose himself, who instead of having the Gospel proclaimed among the people, dooms it to silence, while the cry of Indulgences resounds through the land? Will Christ not say to them, “Ye strained at a gnat, and swallowed a camel”?

In addition, reverend father, it has gone abroad under your name, but doubtless without your knowledge, that this Indulgence is the priceless gift of God, whereby the man may be reconciled to God, and escape the fires of purgatory, and that those who purchase the Indulgences have no need of repentance.

What else can I do, right reverend father, than beg your Serene Highness carefully to look into this matter, and do away with this little book of instructions, and command those preachers to adopt another style of preaching, else another may arise and refute them, by writing another book in answer to the previous one, to the confusion of your Serene Highness, the very idea of which alarms me greatly. I hope that your Serene Highness may graciously deign to accept the faithful service which your insignificant servant, with true devotion, would render you. The Lord keep you to all eternity. Amen. Wittenberg, the night before All Saints’ Day 1517.

If agreeable to your Grace, perhaps you would glance at my enclosed theses, that you may see the opinion on the Indulgences is a very varied one, while those who proclaim them fancy they cannot be disputed.

Your unworthy son,

Martin Luther, Augustinian, set apart as Doctor of Sacred Theology.

TO GEORGE SPALATIN

November 1517.

My greetings! I had decided, dear Spalatin, to tell no one of the dialogue with Erasmus, my sole reason being that it was so delightful, so full of humor, so clever, and, I would almost say, woven together in such an Erasmus-like manner, that the reader is tempted to laugh and enjoy the failings in the Church of Christ, which ought rather to grieve all Christians, and be borne before the Lord in prayer. But seeing you plead so earnestly to see it, here it is, and after perusing it, return it to me. You write that the Prince has promised me a robe, so I would like to know to whom he has entrusted the matter.

From our cloister.

BROTHER Martin, Augustinian.

Wittenberg.

TO THE ELECTOR FREDERICK OF SAXONY

The founder of Wittenberg University, who did so much to protect the pure gospel, – upon a tax levied.

November or December 1517.

Most gracious and dear lord, Elector Frederick of Saxony. Some time ago I was promised, through Dr. Hersfelder, a new robe, so I now wish to remind your Grace of it. But I would beg, gracious lord, that if Pfeffinger is to arrange the matter, as he did before, he would do it in reality, for he is very good at spinning fine words, but these do not always produce good cloth.

I have heard through Prior Lange at Erfurt that your Electoral Grace is displeased with our worthy Father Staupitz because of something he has written. So I called upon him when he came to see you at Torgau, and said I could not bear to think His Excellence was in disgrace with your Grace. I soon found that no one had such a high place in his heart as the Elector of Saxony, and he does not know how he can have offended except by loving you too much. I pray your Grace would continue to him your favor, even as he has ever been loyal to you. Thus I wish to prove my fidelity to you, to let you see I merit my Court dress.

I have also heard that at the end of the present financial year your Grace purposes laying another and heavier tax upon us, so I beseech you do not despise a poor beggar’s prayer, for my heart, as well as the hearts of many who love you dearly, are, because of the extra tax, very heavy, and it has robbed your Electoral Highness of much of your good name and favor among the people.

God has endowed your Grace with great wisdom, so that no one sees farther in these matters than you; but sometimes God wills it so that great wisdom may learn something from one with less, so that one may depend on God alone, who, it is to be hoped, may spare you to us for our good, and afterwards preserve your soul unto life eternal. Amen.

Your Electoral Highness’s obedient chaplain,

Martin Luther.

Luther’s first German letter; his extant letters till this date are all in Latin.

Luther at the General Assembly of Augustinian monks at Heidelberg, where he publicly defended his theses. Luther cited to appear at Rome, but the Elector arranged he should appear at Augsburg instead, before Cajetan.

1518

TO GEORGE SPALATIN

February 15, 1518.

About the motives which should accompany good works. Salvation! What you write, or rather prescribe to me to do, that I am doing, most excellent Spalatin. And I thank the most Serene Prince, through you, for the princely piece of venison that he sent our new magister, and I have told them what an honor it is. But I am the one who is most delighted, for human nature loves a cheerful giver.

You ask me two questions. The one, “If one wishes to sacrifice something, or do a good work, what ought to be his motive?” I answer briefly, a man must be animated in all he does by a feeling of despair as well as confidence. The despair appertains to thyself and thy work, but the joyous confidence is founded on God and His mercy. For the Spirit says, “The Lord taketh pleasure in them that fear him, and in those that hope in his mercy.” The other question concerned the power of the Indulgence, and what it can accomplish. This matter is still doubtful, but I shall say privately to you and our friends that I consider present-day Indulgences as a deceiving of souls, and of no use except as an encouragement to lazy Christians. And this is beyond dispute, my enemies and the whole Church being obliged to admit it is, viz. that alms and kindness towards one’s neighbor are far higher than the Indulgences.

Therefore, I admonish you to buy no Indulgences, as long as you have poor neighbors to whom you can give the Indulgence money.

If you act otherwise, I am blameless; the responsibility is yours. I firmly believe that those who neglect the poor and purchase Indulgences merit condemnation.

I shall tell you a great cause of annoyance to me, viz. the busybodies have invented a new mode of attack, by circulating everywhere that our Serene Prince is at the bottom of all I do, as if he caused me to make the Archbishop of Magdeburg hated! Dear one, advise me how to act, for I am deeply grieved that the Prince should come into ill-repute through me, and I fear being the cause of dispeace between such great princes. But I shall gladly permit the Prince to lead me into a disputation, or place me on my trial, if he would openly give me a safe-conduct, but I dislike the innocent Prince being blamed on my account. They are truly perverse people who love the darkness and hate the light.

They have traversed three lands to lay hold of John Reuchlin, and have dragged him hither against his will, while I am at the door, and pleading to be taken, and they leave me alone and whisper in corners that which they cannot defend. Farewell, and forgive me for making so many words about this, for I am talking to a friend.

From our cloister.

Martin Luther, Augustinian. (Both free and bound in the Lord.)

TO CHRISTOPH SCHEURL

Luther laments the spread of his theses.

March 5, 1518.

To the learned Herr Christoph Scheurl, my esteemed friend in Christ, my greeting! I have received two letters from you, a Latin and a German one, nay good Christoph, along with a present from that superior man, Albrecht Durer, and my Latin and German propositions. You wonder I did not tell you of them. But I did not wish to have them widely circulated. I only intended submitting them to a few learned men for examination, and if they disapproved of them, to suppress them; or make them known through their publications, in the event of their meeting with your approval. But now they are being spread abroad and translated everywhere, which I never could have credited, so that I regret having given birth to them – not that I am unwilling to proclaim the truth manfully, for there is nothing I more ardently desire, but because this way of instructing the people is of little avail. As yet I am still uncertain as to some points, and would have gone into others more particularly, leaving some out entirely, had I foreseen all this.

From the rapid spread of the theses I gather what the greater part of the nation think of this kind of Indulgence, in spite of them having to disguise their opinions for fear of the Jews; still I must have the proofs of my propositions in readiness, although I cannot publish them yet, having been delayed through the Bishop of Brandenburg – whose advice I asked – being so long in returning them. Yes, when the Lord grants me leisure, I purpose issuing a book on the use and misuse of the Indulgences, in order to suppress the before-mentioned points. I have no longer any doubt that the people are deceived, not through the Indulgences, but through their use. When I have finished these propositions I will send them to you.

Meantime, pray remember me to Albrecht Durer, that excellent man, and assure him of my continued gratitude. But I expect both of you to discard your exalted opinion of me, and not to expect more from me than I can render, for I am nothing, and can do nothing, and am daily becoming more of a cipher. I wrote lately to Dr. John Eck, to you, and to all the others, but fear you have not received the letter. I am most anxious that the pamphlet of our highly esteemed vicar “Upon Love,” which appeared the other day in Munich, and made such sensation, should be reissued among you. For we all hunger and thirst after love.

I commit you to God.

Martin Luther.

Wittenberg.

TO JOHN LANGE

Luther complains of his opponents raging against him.

March 21, 1518.

The vendors of Indulgences are thundering at me from the pulpit, so that their stock of insulting epithets is exhausted. They tell the people that I shall be burned in fourteen days – another makes it a month. They are also issuing counter-propositions, so that I fear ere long they will burst with fury. I am advised not to go to Heidelberg, so that they may not accomplish through deceit and wiles what they are unable to achieve through force. But I shall render obedience, and come on foot, and, if God will, pass through Erfurt; but do not wait for me, for I shall scarcely be able to start till the Wednesday after Quasimodo.

Our Prince, who devotes much time to the study of this theology, and loves it, is a warm protector of Carlstadt and me, and will not permit me to be lured to Rome.

They know this, and are furious at it. So that you may not have an exaggerated account of the burning of Tetzel’s theses, I shall tell you the facts. The students, who are heartily sick of sophistical teaching and longing for the sacred Scriptures, are most favorable to me. Having heard that Tetzel, the originator of them, had sent a man from Halle, they immediately went and asked how he dared bring such things here. Some bought a few, while others robbed him of several, and burned the rest – about eight hundred copies – after proclaiming that the burning and funeral of Tetzel’s answer to them would take place at the Market at two o’clock. And all this was done without the knowledge of the Prince, the Town Council, or any of us. We all think it very bad of our people treating the man so. I am innocent, but feel certain I get all the blame. It has caused much talk, especially among Tetzel’s followers, who are naturally very angry. I do not know how it will all end, only it has placed me in a more perilous position.

Martin Luther.

Wittenberg.

TO JOHANN VON STAUPITZ

To Staupitz, his Superior and Father in Christ Jesus.

March 31, 1518.

My greeting! Although overwhelmed by business, I feel constrained briefly to address my father in the Lord.

To begin with, I am quite willing to admit that my name is in bad odor with very many. For these good folks assert that I despise psalters and other forms of prayer, nay, even good works themselves. But St. Paul himself was often treated in the same way, some accusing him of saying, “Let us do evil, that good may come.”

But I have kept firm to Tauler’s theology and that other treatise which you had printed through our Aurifaber. I teach that man must trust solely in Christ Jesus – neither in prayer, merit, nor works, but hope for blessedness only through God’s mercy.

It is from this that these people extract poison and disseminate it everywhere, as you see. Only as it was neither good nor bad report which made me act so, therefore I take no notice of all this, although it is those things which bring down the hatred of the schoolmen about my neck.

Because I prefer the mystical writings and the Bible to them, their wrath and jealousy are unbounded. I do not read the scholastics blindfolded, as they do, but ponder them. The apostle told us to prove all things, and hold to that which is good. I do not despise all theirs, neither consider it all good. But these creatures generally kindle a fire out of a spark, and make an elephant out of a flea. When it was permitted to a Thomas to stand out against the whole world, and a Scotus, Gabriel, and others to contradict him, and when, even among the scholastics, there are as many sects as there are heads, or rather every single head daily builds up a new system of divinity, why should I not have the same liberty? But when God lifts up His hand no one can stay it, and when He rests no one can arouse Him.

Farewell, and pray for me, and for the cause of divine truth wherever it may be hidden.

Martin Luther.

Wittenberg.

TO JOHANN VON STAUPITZ

Luther begs his Vicar-General, who hated theological strife, to send his “Resolutiones” to Pope Leo X.

May 30, 1518.

I remember, reverend father, that among the many comforting words with which you consoled me, was that of Repentance – that word with which the Lord Jesus in such a marvelous manner was wont to strengthen His people. I received your word as a voice from heaven. True repentance always begins with a longing after righteousness and God. This your word pierced me like a sharp arrow, and I, at once, began to compare the portions of Scripture which treat of repentance, and, behold, what a treat was in store for me – the words with that meaning crowding upon me, from all directions, so that this word, which up till now had been the bitterest in the Bible to me, sounded dearer and sweeter than any other. (Here follows an exhaustive analysis of the Greek for repentance, which means a change of disposition – consequently not primarily of works, but a revolution of sentiment.)

Then just as my heart was filled with such thoughts, there began to resound around us proclamations of Indulgences for the forgiveness of sins, but no exhortation to true spiritual conflict with sin. In short, not a word was heard of true repentance, but the Indulgence-mongers were bold enough to glorify and praise themselves, while hurling invectives against repentance. I had to listen to all this lauding of self in a way hitherto undreamt of, and certainly a most unimportant part of confession. In addition, they taught so many godless lies boldly, that whoever differed from them was at once denounced as a heretic, condemned to the flames, and counted worthy of eternal damnation. Not being able to check their madness, I set myself modestly to throw doubts on their teaching, confident in the testimony borne by the doctors and the whole Church, who, from time immemorial, thought it better to repent than purchase Indulgences. Having discussed the matter openly, I unfortunately roused the opposition of all who are concerned about the dear gold, or shall I say, the dear souls? For these dear folk are wondrous cunning, and being unable to refute me, they declare the Pope’s authority will be injured through my disputation. This is the traffic, most esteemed father, which compels me with much personal danger to come to the front – I, who have ever loved obscurity, and would vastly prefer being a spectator of the lively game which these worthy and learned men are carrying on at present, than be the center of observation and ridicule.

But I see weeds grow up among cabbage, and black is placed alongside white, to make it more attractive. Therefore I beseech you to forward my poor “Resolutiones” to the good Pope Leo X., so that they may plead my cause with His Holiness against the wicked intrigues of evil-disposed persons.

Not that I wish to lead you into danger, for I take the entire responsibility of all I do. May Christ judge whether I have said what is His, or my own, without whom even the Papal tongue can utter nothing, and in whose hand is the heart of kings. I expect to receive Christ’s verdict through the Papal throne. For the rest, I can only answer the warnings of my friends with Reuchlin’s words: “He who is poor need fear nothing, for he has nothing to lose.” I have neither gold nor possessions, nor do I desire them.

If I had a good reputation and honor, I am being robbed of them by Him who gave them. My useless body, weakened by many hardships, still remains. If they deprive me of this in God’s service, they only render me poorer by an hour or two of life. My sweet Redeemer is sufficient for me. I shall praise Him all my life. May He keep you through all eternity, my dearest father. Amen.

Martin Luther.

Wittenberg.

TO POPE LEO X.

Luther writes submissively to the Pope, in whose justice and love of truth he seems to have implicit confidence.

May 30, 1518.

Martin Luther, Augustinian monk, desires everlasting salvation to the Most Holy Father, Leo X.

I know, most holy father, that evil reports are being spread about me, some friends having vilified me to your Holiness, as if I were trying to belittle the power of the Keys and of the Supreme Pontiff, therefore I am being accused of being a heretic, a renegade, and a thousand other ill names are being hurled at me, enough to make my ears tingle and my eyes start in my head, but my one source of confidence is an innocent conscience. But all this is nothing new, for I am decorated with such marks of distinction in our own land, by those honorable and straightforward people who are themselves afflicted with the worst of consciences. But, most holy father, I must hasten to the point, hoping your Holiness will graciously listen to me, for I am as awkward as a child.

Some time ago the preaching of the apostolic jubilee of the Indulgences was begun, and soon made such headway that these preachers thought they could say what they wished, under the shelter of your Holiness’s name, alarming the people at such malicious, heretical lies being proclaimed to the derision of the spiritual powers. And, not satisfied with pouring out their venom, they have disseminated the little book in which their malicious lies are confirmed, binding the father confessors by oath to inculcate those lies upon their people. I shall not enlarge upon the disgraceful greed, which call never be satisfied, with which every syllable of this tiny book reeks. This is true, and no one can shut his eyes to the scandal, for it is manifest in the book. And they continue to lead the people captive with their vain consolation, plucking, as the prophet Micah says, “their skin from off them, and their flesh from off their bones,” while they wallow in abundance themselves. They use your Holiness’s name to allay the uproar they cause, and threaten them with fire and sword, and the ignominy of being called heretics; nay, one can scarcely believe the wiles they use to cause confusion among the people. Complaints are universal as to the greed of the priests, while the power of the Keys and the Pope is being evil spoken of in Germany. And when I heard of such things I burned with zeal for the honor of Christ, or, if some will have it so, the young blood within me boiled; and yet I felt it did not behoove me to do anything in the matter except to draw the attention of some prelates to the abuses. Some acted upon the hint, but others derided it, and interpreted it in various ways. For the dread of your Holiness’s name, and the threat of being placed under the ban, was all-powerful. At length I thought it best not to be harsh, but oppose them by throwing doubts upon their doctrines, preparatory to a disputation upon them. So I threw down the gauntlet to the learned by issuing my theses, and asking them to discuss them, either by word of mouth, or in writing, which is a well-known fact.

From this, most holy father, has such a fire been kindled, that, to judge from the hue and cry, one would think the whole world had been set ablaze.

And perhaps this is because I, through your Holiness’s apostolic authority, am a doctor of theology, and they do not wish to admit that I am entitled, according to the usage of all universities in Christendom, openly to discuss, not only Indulgences, but many higher doctrines, such as Divine Power, Forgiveness, and Mercy.

Now, what shall I do? I cannot retract, and I see what jealousy and hatred I have roused through the explanation of my theses. Besides, I am most unwilling to leave my corner only to hear harsh judgments against myself, but also because I am a stupid dunderhead in this learned age, and too ignorant to deal with such weighty matters. For, in these golden times, when the number of the learned is daily increasing, and arts and sciences are flourishing, not to speak of the Greek and Hebrew tongues, so that even a Cicero were he now alive would creep into a corner, although he never feared light and publicity, sheer necessity alone drives me to cackle as a goose among swans.

So, to reconcile my opponents if possible, and satisfy the expectations of many, I let in the light of day upon my thoughts, which you can see in my explanation of my propositions on Indulgences.

I made them public that I might have the protection of your Holiness’s name, and find refuge beneath the shadow of your wings. So all may see from this how I esteem the spiritual power, and honor the dignity of the Keys. For, if I were such as they say, and had not held a public discussion on the subject, which every doctor is entitled to do, then assuredly his Serene Highness Frederick, Elector of Saxony, who is an ardent lover of Christian and apostolic truth, would not have suffered such a dangerous person in his University of Wittenberg.

And also, the beloved and learned doctors and magisters of our University, who cleave firmly to our religion, would certainly have expelled me from their midst. And is it not strange that my enemies not only try to convict me of sin and put me to shame, but also the Elector, and the whole University? Therefore, most holy father, I prostrate myself at your feet, placing myself and all I am and have at your disposal, to be dealt with as you see fit. My cause hangs on the will of your Holiness, by whose verdict I shall either save or lose my life. Come what may, I shall recognize the voice of your Holiness to be that of Christ, speaking through you. If I merit death, I do not refuse to die, for “the earth is the Lord’s,” and all that is therein, to whom be praise to all eternity! Amen.

May He preserve your Holiness to life eternal.

Martin Luther, Augustinian.

TO WENZEL LINK

Wenzelaus Link studied in Wittenberg, and was afterwards pastor in Nurnberg.

July 10, 1518.

Our vicar, John Lange, says that Count Albrecht of Mansfeld has warned him not to let me leave here, as some great people have given orders that I should be suffocated or drowned.

I am like Jeremiah, the man of strife, whom the Pharisees daily tormented with new doctrines, as they called them. But I have only taught the pure gospel, therefore I always knew that I would be a stumbling-block to the Jews and foolishness to the Greeks. But it would ill become me not to do all this for the Lord Jesus, who says to all His people, “I will shew him what great things he must suffer for my name’s sake!”

The more they threaten, the more confident and joyful I become: my wife and child are provided for; my land, house, and all I have are in order, and if they rob me of my good name, nothing remains but my miserable body.

From the beginning God’s word is on this wise, that all who cleave to it must with the apostles be hourly prepared to suffer the loss of all things, nay, even to meet death itself.

Were it not so, then it would be no word of Christ, for it has been made known and spread abroad, through the death of many, and will go on, being thus maintained and renewed through manifold deaths. For our Bridegroom is a blood-stained Bridegroom.

Therefore pray that the Lord Jesus may strengthen the confidence of His faithful sinners. I preached the other day upon the tyranny of the officials and vicars, etc. The people marveled that they had never heard anything of this before. We now wait to see what I shall have to endure on this account. I have lighted a new fire, but the word of truth does this also, the sign that shall be spoken against. I do not concern myself about the faultfinders.

To Christ alone I shall defer in the ministry.

Martin Luther.

Wittenberg.

TO GEORGE SPALATIN

Melanchthon was only twenty-one when sent by Reuchlin to teach Greek at the Elector’s request.

August 31, 1518.

To the learned George Spalatin, my faithful friend in Christ, salvation!

What you wrote of our Philip has all come to pass, and will also be verified in the future, as you know. The fourth day after his arrival he gave a learned and eloquent address, to the delight of all who heard him, so you need not laud him to us, for we have already formed the highest estimate of his person and intellect, and are most grateful to the Prince for conferring him upon us, and also for your services in the matter; and see how skilfully you can praise him to the Prince.

So long as he lives I desire no other teacher in Greek. I only fear that our coarse food will not suit his delicate constitution, as I hear he is getting too small a salary, so that the Leipsic people are already boasting that they will deprive us of him. For they wished him at first.

I, and others, fear Herr Pfeffinger has been too faithful a steward, as usual, to his Electoral Highness, in giving Philip as little as possible. Therefore, dear Spalatin (I speak freely, for it is with my best friend I talk), see that you do not lightly esteem his youth and boyish appearance, for the man is worthy of all honor. And I do not wish that we and our University should do such a mean thing, thereby causing our detractors to speak evil of us. I send you my hurried opinion of the coarse and rude Sylvestrum (high official in the Pope’s household), my sophistical opponent, for I scarcely deem him worth my attention. I thank God and you for protecting me and my cause.

Farewell, and love me in Christ.

Martin Luther.

TO PHILIP MELANCHTHON

Luther at the Diet of Augsburg. Preached in Weimar before the Elector on the way thither.

October 11, 1518.

Salvation! There is nothing new here, only every one is talking of Dr.

Luther who has lighted such a great fire. Show yourself a man, and teach the young people what is right, but I go hence to offer myself up for them and you, if God wills it.

For I will rather die and be deprived of your dear society, hard as that would be for me to all eternity, than be the means of ruining the liberal studies and elegant learning, thus causing the enemy to triumph. Italy is, as Egypt was long ago, enveloped in thick darkness, being entirely ignorant of Christ and all that appertains to Him, and yet we must submit to them ruling over us, and teaching us in their own way both faith and morals.

Thus does God manifest His wrath towards us in the lament of the prophet, “I will give children to be their princes, and babes shall rule over them.”

Farewell in the Lord, dear Philip, and turn away the wrath of God through your fervent and earnest prayers.

Martin Luther.

Augsburg.

TO ANDREAS VON CARLSTADT

Carlstadt had never seen a Bible when he became Doctor of Theology in Wittenberg in 1510. Later he destroyed the images in churches.

October 14, 1518.

May you have all good for time and blessedness hereafter, esteemed Herr Doctor! I am pressed for time, but shall write more again. My cause has assumed a very dismal aspect these three days, so that I have lost hope of returning to you, fully expecting to come under the ban.

For the Legate is determined I shall not hold a public disputation, refusing to argue with me alone, and declares he will not be my judge, but will treat me as a father. Nevertheless, the only words he will listen to from me are, “I recant, and confess I have erred,” and I was unwilling to say those words.

But the keenest discussion has been over these two articles: First, that I have said that the Indulgence is not the treasure (Schatz) of the merits of our dear Lord and Savior Christ; and the next, that the man who desires to approach the Lord’s holy table must believe.

After the Legate had dealt with these matters with a high hand, I have, through the intercession of many, got permission to answer in writing. And if harshly dealt with by the Legate I purpose publishing my answer to the two propositions, to let all see his ignorance and tactlessness. For many heretical and extraordinary ideas proceed from his standpoint regarding the two articles.

Although he may be a so-called Thomist, he is a muddle-headed, obscure, and incapable theologian, or Christian, and as incapable as an ass of judging this matter.

So, seeing my affairs are in such jeopardy through having judges who are not only full of enmity and deceit, but unable to understand my cause, I may well tremble. Be this as it may, God the Lord lives and reigns, to whom I commit all, and have no doubt that help will come through the prayers of God-fearing people. On these I rely as firmly as if they were offered for me alone. Therefore, I shall either return to you uninjured, or seek refuge elsewhere; so farewell. Continue steadfast, and exalt Christ with all confidence.

I enjoy the favor of all men, except those who cleave to the Cardinal, who calls me his dear son, and tells my vicar that I have no better friend than he, and I know he would be highly pleased with me if I would only say, “I recant,” but I shall not become a heretic, through the change of opinion by which I became a Christian. I shall sooner die, be burned, banished, and persecuted.

Farewell, dearest sir, and show my letter to our divines, Amsdorf, Philip, etc., so that they may pray for me, also for you.

For your cause too is being discussed here, viz. faith in our Lord Jesus and in the grace of God.

Martin Luther, Augustinian.

TO CARDINAL THOMAS CAJETAN

Staupitz and Link tried to allay the strife by getting Luther to yield, so Luther wrote this letter to see what abject humility would accomplish.

October 17, 1518.

Highly esteemed in God the Father! I approach you once more, not in person, but in writing. And you will graciously lend me your ear.

Dr. Johann Staupitz has urged me to humble myself, and give up my own opinions, submitting them to the judgment of pious people whose characters are above suspicion, and he has so lauded your fatherly love, that I am convinced that you are anxious to do your utmost for me, and that I may commit myself to your loving care.

I rejoice to hear all this from the messenger, for this man (Staupitz) is worthy of my confidence, for I know no one whom I would more gladly obey.

My beloved brother, Dr. Wenzelaus Link, who studied with me, has also tried to influence me in the same way.

I now confess, honored father, that I have not been humble enough, and have been too vehement, not treating the superior Bishop with sufficient reverence.

And although I had good cause for all this, I now confess I should have been more gentle, and treated His Eminence with more respect; but it is done, and I admit that it is not always wise to answer a fool according to his folly, and thus become like him.

I am very sorry for all this now, and plead for mercy, and will point out all this now and again to the people from the pulpit, as I have often done.

And with God’s help I shall henceforth be more careful how I speak.

Yes, I am quite ready to think no more about this traffic in Indulgences, and when things have quieted down to return to my repose, but my opponents must also be compelled to keep silence, for it was they who began the whole disturbance, and caused me to interfere in the matter.

Your Excellency’s submissive son,

Martin Luther, Augustinian.

TO THE ELECTOR FREDERICK

Luther left Augsburg October 20, and on November 28 appealed from the Pontiff to a General Council. Even Luther’s opponents admit this letter to be a masterpiece of eloquence.

November 29, 1518.

Most Serene and Gracious Lord! I have received with great joy a pamphlet from my dear friend, George Spalatin, along with a copy of the esteemed Cardinal’s letter to you, which gives me an opportunity of explaining all the details of my case to your Electoral Highness.

I merely humbly plead that your Grace would graciously listen to an insignificant, despised mendicant brother, and take my uncouth relation in good part. (Here follows a particular account of his dealings with the Legate in Augsburg.) Therefore I once more beseech your Electoral Highness not to believe those who declare that Brother Martin said what was not right, and taught what was wrong, without definite proof that this was the case.

St. Peter erred even after he had received the Holy Ghost, so a cardinal can also err no matter how learned he may be.

Therefore your Grace will, I hope, make it a point of conscience and honor that they do not send me to Rome, for this your Electoral Highness could not insist upon, let the man be what he may, for I would not be safe in Rome. If your Grace did this it would be betraying an innocent Christian’s blood, and becoming my murderer. Even the Pope is not sure of his life for an hour. They have paper, pen, and ink in Rome, and notaries enough, so it would be easy to write down in what I have erred. It would cost much less to instruct me at a distance than to demand my presence, and make an end of me through their cunning and wiles. One thing vexes me greatly, and that is, that the Legate should sneeringly insinuate that I have acted as I have in reliance upon your Electoral Highness; and some liars among ourselves falsely assert that I undertook the disputation on the Indulgences by your Grace’s advice, when the fact is, that not even my dearest friends were aware of it, except the Cardinal of Mayence and the Bishop of Brandenburg.

For I admonished these two, whose office it was to prohibit the scandal, most humbly and respectfully in writing, before I let the disputation come to the light of day.

But now that the Legate is trying to stain your Grace’s honor and that of the noble house of Saxony, and bring it into bad repute with His Holiness, I will explain how they go about it. People nowadays believe firmly that Christ is buried, and cannot now speak even through an ass; hence they imagine that His disciples and their followers will also be obliged to be silent, even should the stones cry out.

Therefore, that no evil may befall your Serene Highness, which I do not wish, I shall leave your Grace’s land in God’s name, and will go wherever the everlasting and merciful God directs, and shall submit to His divine will, letting Him do with me as He will.

Herewith I bless and greet your Electoral Grace, in deep humility, committing you to the merciful God, and thanking you with all my heart for the benefits you have bestowed upon me. And wherever my dwellingplace may be, I shall never to all eternity forget your Grace’s goodness to me, or cease to pray earnestly for your Highness’s salvation and prosperity.

At present I am full of joy and gratitude to God, that His dear Son counted a poor sinner like me worthy to suffer tribulation and persecution for His good and sacred cause. May He maintain your Electoral Grace to all eternity. Amen.

Your Grace’s unworthy chaplain,

Martin Luther.

Wittenberg.

TO JOHN REUCHLIN

The great German humanist, who was the first to spread the knowledge of Hebrew in Germany.

December 14, 1518.

The Lord be with you, my valiant hero! I praise the mercy of God, which dwells in you, my learned and esteemed sir, through which you have at length stopped the mouths of those who spoke against you. Certainly you are an instrument of Divine Providence, although you may not know it.

But those who have the cause of sacred learning at heart have for long earnestly desired one such as you, and God’s purposes were very different from what your actions would have led people to suppose they were. I was one of those who greatly desired to be with you, but the opportunity never presented itself. Still I have been ever with you, with my wishes and prayers, but what was not possible for the young comrade has been granted in rich measure to his successor.

I am now being attacked by the Behemoth, who are anxious to avenge upon me the disgrace they have suffered at your hands. Doubtless I am forced to encounter them with much feebler weapons of wit and learning, but with as much courage and delight as you. They will have no dealings with me, so determined are they only to use force against me.

But Christ lives, and I can lose nothing; for I have nothing. However, the horns of these animals have rather lost effect through your courage. For God has achieved this through you – that the lord of the Sophists has found that the righteousness of God must be met with gentleness, so that Germany, through the teaching of the Holy Scriptures, which, alas, for so many hundred years has been smothered and suppressed, has again begun to breathe. But it is presumptuous of me discussing matters so confidentially with such as you. It is because I am so devoted to you – both for yourself and your books. It was Philip Melanchthon, whom I am proud to call my dearest friend, who persuaded me to write, saying you would not take it amiss, however poor the production might be. So blame him if you do not perceive that it is written to prove my devotion to you.

Farewell, my much honored master.

Martin Luther, Augustinian.

Wittenberg.

Leo the X. now sent his chamberlain, Karl von Miltitz, to gain over Luther, and they met in Spalatin’s house in Altenburg. His Holiness also sent the “Golden Rose” to the Elector Frederick by Miltitz, who persuaded Luther to write a conciliatory letter to the Pope.

1519

TO THE ELECTOR FREDERICK

Luther narrates negotiations with you Miltitz, whom the Pope had sent to convert this son of Satan.

January 1519.

Most Serene High-born Prince, Most Gracious Lord. It is really too bad that your Electoral Highness should have so much annoyance through being involved with my affairs; but seeing necessity and God have willed it so, I beseech you graciously to take it in good part. Herr Karl von Miltitz pointed out yesterday the disgrace and disturbance which have accrued to the Roman Church through me, and I have offered to do all I can to atone for it. So I beg you to ponder the matter, as I wish to do something.

To begin with, I shall do nothing more in the affair, and let it, so to speak, bleed to death (if the other party are also silent), for, if my writings had been allowed to circulate freely, the whole thing would have died a natural death long ere now, for all are sick of it. So see to it, for if this precaution be neglected, the matter may assume alarming proportions, and disgrace ensue. For my weapons are ready. Therefore I deem it best that there should be a truce.

In the second place, I shall write His Holiness, and submit humbly to him, confessing that in the past I have been too vehement, although I did not intend to injure the Church, but only to show the true reason of my opposition, in combating, as a faithful son of the Church, the blasphemous teaching which has occasioned so much mischief, and aroused the general indignation against the Roman See.

In addition, I shall issue a pamphlet exhorting the people to cleave to the Roman Church, and be obedient and respectful, and not consider this writing as tending to disgrace the Holy Roman Church, but rather to exalt her; and I shall also admit that I expressed the truth in a too vehement manner, and perhaps at an inopportune time. In the fourth place, Magister Spalatin has proposed that the matter be referred to the verdict of the Archbishop of Salzburg, along with other learned people, whose reputation is above suspicion, while I keep to my appeal. But I fear the Pope will not put up with a judge, and I, too, will not submit to the Pope’s verdict.

So, if the first means fail, then the result will be, that the Pope will draw up the conditions, and I shall supply the glossary thereto. This would not be good.

I have also talked it over with Karl von Miltitz, who does not think this would suffice, yet does not demand a revocation, but wishes all to express an opinion on the question under discussion.

If your Grace thinks I can do anything more, will you graciously tell me how to act? I shall gladly do or suffer anything that I may not again have to enter the arena of conflict. For nothing will come of the revocation.

Your Electoral Highness’s obedient chaplain,

Martin Luther.

TO HERZOG GEORGE OF SAXONY

The vehement enemy of Luther and the Reformation, which seemed to him like revolution.

February 19, 1519.

My poor prayers are ever at the service of your Royal Highness, Most Serene High-born Prince, Most Gracious Lord! The worthy Dr. John Eck writes that he has besought your Grace, graciously to permit a disputation in Leipsic, in your Grace’s University there, with the excellent Carlstadt But seeing Dr. Eck professes to desire the disputation with Dr.

Carlstadt, whose opinions he has scarcely attacked, while he has combated my doctrines with all his might, I shall appear myself in defense of my propositions, or to receive instructions in the better way.

Therefore, I humbly request your Grace, out of love for the truth, to allow this disputation. For the highly esteemed gentlemen of the University have just written me, that they have promised Dr. John Eck (which I had heard) to refuse my request.

They accuse me of having made known that a disputation was to be held before I received your Grace’s permission thereto, but my excuse must be, that I hoped I would not be denied what Dr. Eck was boasting had been already granted to him.

I plead that your Grace will graciously forgive my offense. May God mercifully spare and uphold your Highness. Amen.

Your Electoral Grace’s obedient chaplain,

Martin Luther.

Wittenberg.

TO CHRISTOPH SCHEURL

February 20, 1519.

My greeting! I often reproach myself, my excellent Herr Doctor, for writing so seldom, having received so many kind messages from you. But my excuse must again be the mass of work which weighs me down.

Up till now our Eck has been able to restrain his wrath against me, but now he is letting it have full scope.

God alone, who is in the midst of the gods, knows what will be the outcome of this conduct. Neither Eck nor I am working for ourselves alone. It seems to me as if all this proceeded solely from the will of God. I often say that up till now it has only been child’s play. But from henceforth I must proceed in earnest against the Roman pontiff and Romish pride.

I commend to you, most warmly and in all unselfishness, Udalrich, our Pindar, that excellent and learned man. You will try to help him, seeing he is your compatriot, and speak highly of him to your counsellors – perhaps they may deem him worthy of some assistance.

We hear that the Suabian league is rebelling against the Duke of Wurtemburg. Melancholy outlook!

May God not rebuke us in His wrath, but chasten us according to His tender mercy. Amen! Greet all our friends.

I herewith commend you to God.

Martin Luther,

Wittenberg. Augustinian.

TO POPE LEO X.

Luther’s conciliatory letter to the Pope.

March 3, 1519.

Most Holy Father. Necessity once more compels me, the most unworthy and despicable creature upon earth, to address your Holiness. Therefore, would you, in Christ’s stead, graciously bend your fatherly ear to the petition of me, your poor sheep. The esteemed Herr Karl von Miltitz, your Holiness’s treasurer, has been here, and complained bitterly to the Elector Frederick, in your Holiness’s name, of my insolence towards the Roman Church and your Holiness, and demanded a recantation from me.

When I heard this I felt aggrieved that all my efforts to do honor to the Roman Church had been so misrepresented, and considered foolhardiness and deliberate malice by the Head of the Church.

But what shall I do, most holy father? I am quite at sea, being unable to bear the weight of your Holiness’s wrath or to escape from it. I am asked to recant and withdraw my theses. If by so doing I could accomplish the end desired, I would not hesitate a moment.

But my writings have become far too widely known, and taken root in too many hearts – beyond my highest expectations – now to be summarily withdrawn. Nay, our German nation, with its cultured and learned men, in the bloom of an intellectual reawakening, understands this question so thoroughly that, on this account, I must avoid even the appearance of recantation, much as I honor and esteem the Roman Church in other respects. For such a recantation would only bring it into still worse repute, and make every one speak against it.

It is those, O holy father, who have done the greatest injury to the Church in Germany, and whom I have striven to oppose – those who, by their foolish preaching and their insatiable greed, have brought your name into bad odor, sullying the sanctity of the sacred chair, and making it an offense; and it is they who, in revenge for my having rendered their godless endeavors abortive, accuse me to your Holiness as the originator of their plots. Now, holy father, I declare before God that I have never had the slightest wish to attack the power of the Roman Church or your Holiness in any way, or even to injure it through cunning. Yes, I declare openly, that there is nothing in heaven or on earth which can come before the power of this Church, except Jesus Christ alone – Lord over all. Therefore do not believe those malicious slanderers who speak otherwise of Luther. I also gladly promise to let the question of Indulgences drop and be silent, if my opponents restrain their boastful, empty talk. In addition, I shall publish a pamphlet exhorting the people to honor the Holy Church, and not ascribe such foolish misdeeds to her, or imitate my own severity, in which I have gone too far towards her, and by so doing I trust these divisions may be healed. For this one thing I desired, that the Roman Church, our mother, f9 should not be sullied through the greed of strangers, nor the people led into error, being taught to regard love as of less importance than the Indulgences. All else, seeing it neither helps nor injures, I regard of less importance.

If I can do anything more in the matter I am willing to do it.

May the Lord Christ preserve your Holiness to all eternity.

Martin Luther, Doctor.

Altenburg.

TO THE ELECTOR FREDERICK OF SAXONY

Luther excuses himself for his discussion with Eck.

March 13, 1519.

My poor prayers are always at the service of your Grace, Most Serene High-born Prince, Most Gracious Lord.

God knows that I was most anxious that the game should be at an end. So eager was I for this, that I kept my agreement, even after your Electoral Highness’s chaplain, Herr Magister Spalatin, forwarded some points to me, at the instigation of the Pope’s commissioner, Herr Karl von Miltitz, and I left Herr Sylvester Prierat’s reply unanswered, although there was much in it which would have been a good pretext for breaking my resolution; but I refrained from doing so, even against the advice of my friends – therefore our agreement made at Altenburg has not been broken – that I would be silent, if my opponents would also be silent, and this Herr Karl knows.

But now that Dr. Eck thus attacks me without any provocation, seeking not only to disgrace me, but the whole University of Wittenberg, it is not right that I should disregard such cunningly devised assaults, and permit the truth to be held in derision. For, should my mouth be bound, while every one else is free to speak, your Electoral Highness can well believe that I shall expose myself to all manner of attacks from those who might otherwise not have presumed to raise their eyes towards me. I am still inclined to follow your Grace’s counsel and be silent, if others will do the same, for I have other things to occupy me, and find no pleasure in such dissension.

But if this be not possible, I beg your Grace not to be displeased with me, for my conscience will not allow me to leave the truth in the lurch. For although in my disputation with Eck I shall have to dispute the assertion that the Church of Rome is superior to all others, I shall do so with the reservation of full submission and obedience to the Holy See. May God graciously spare your Electoral Highness. Amen.

Your Electoral Highness’s most humble chaplain,

Martin Luther, Augustinian.

Wittenberg.

TO THE ELECTOR FREDERICK THE WISE

Luther begs to be allowed to build an addition to the cloister, and pleads for two cowls.

May 1519.

Most Gracious Lord. We are compelled to build an addition to our cloister. We humbly begged the councillors to do this, but have received no answer. Therefore we pray that your Grace will graciously grant our request. I also beseech your Electoral Grace to present me at the Leipsic Fair with a white and a black cowl.

Your Grace owes me the black cowl, and I humbly plead for the white one. For two or three years ago your Highness promised me one, and I have never received it, although Pfeffinger agreed to it, but perhaps he has been deterred by other matters, or has delayed doing so, as people say he is very unwilling to spend money. At any rate I had to procure one, so up till now your Grace’s promise remains unfulfilled. In my present need I now humbly beg for one – if the Psalter merits a black cowl, and if the Apostle be worthy of a white one. Please let me have it, but do not depend again on Pfeffinger giving it.

Your Electoral Grace’s obedient chaplain,

Martin Luther,

Augustinian at Wittenberg.

TO MARTIN GLASER, PRIOR IN AUGUSTINIAN CLOISTER IN RANZAU

Luther tells his friend of his proposed disputation with Eck over the Pope’s supremacy, which lasted from June 25 till July 15. In June Charles V. was elected Emperor of Germany.

May 30, 1519.

To my beloved friend in the Lord. You, above all, have a good right to marvel, nay, to be offended, most honored father, that up till now I have not sent you a single line. Although I am not without excuse for thus acting, I shall rather confess my fault. Concerning your horse, I hope, through the mediation of our esteemed vicar, you will have mercy on me.

For, without doubt, you presented it to God, and not to me. I was delighted to hear from our vicar that we are soon to have the pleasure of seeing you here again. I fancy you have already heard of my proposed disputation at Leipsic, and other things as well. I am lecturing upon the Psalms for the second time, and with good results. The town is crowded with students, and Rome is longing for my downfall; while I laugh at their malice. I hear that the paper Martin has been publicly burned there, and openly cursed and condemned. I anticipate their wrath.

The Epistle to the Galatians is now actually in the press – you will see it in a few days. In other respects we are peaceful and contented here, and not so badly off as formerly. Our Heldt looks after things well, but only kitchen matters, for he is always much concerned as to what he is to eat and drink, and will continue so. I have read what you wrote me about the tattler M–, but I am used to the sting of envy. The whole world seems to be in motion, both physically and morally, and what the outcome will be God alone knows. I predict murders and wars. God have mercy on us.

Farewell, and pray for me.

Martin Luther.

TO THOMAS FISCHER, PREACHER IN MILAU

Luther says how despisers of the gospel should be treated.

August 26, 1519

Grace and peace to my beloved brother in the Lord! Regarding what you have written to me, my dear man of God, about these godless scorners – this is my opinion. Even as no one can be compelled to accept the gospel, so no magistrate must suffer any one to traduce it, but, if any one do so, the magistrate must have him up and admonish him, and hear his reasons for acting as he does. If he can give none, then he must be bound over to silence, so that the seeds of dissension may not be sown. For whoever will speak against it must do so openly – the magistrate being called upon to put down all private disputes with all his authority. This is how we do in Wittenberg, and counsel others to do the same. From this you will see that the magistracy dare not tolerate what you speak of in the community. For it is nothing short of a secret scandal. Therefore call them out to the light of day, so that they may either justify themselves or be vanquished.

Along with the Decalogue and the Catechism, inculcate civil (burgerliche) and domestic virtues, and these ought most frequently to be the subject topics of preaching, and the people be compelled to attend, so that they may be instructed as to the duties of a subject and social life, whether they approve of the gospel or not, to prevent them becoming a stone of stumbling to others, by deliberately setting at naught political laws. For if they live in a community they must learn the laws of the same and obey them, even against their will. And they must do this, not only on account of their possessions, but for the sake of their family. Christ, who will sustain you, will teach you all else.

Martin Luther.

This year Luther issued the three great Reformation treatises:

I. “To the Christian Nobility of the German Nation.”

II. “On the Babylonian Captivity of the Church.”

III. “Concerning Christian Liberty,” or “The Freedom of a Christian Man.”

1520

TO THE EMPEROR CHARLES V.

Luther places himself under Charles’s protection as being the defender of truth and righteousness.

January 15, 1520.

Grace and peace from our Lord Jesus Christ! Doubtless every one marvels, most gracious Emperor, that I presume to write your Imperial Majesty. For what is so unusual as that the King of kings and Lord of lords should be addressed by the meanest of men? But whoever can estimate the enormous importance of this subject, which so intimately concerns the divine verities, will not wonder.

For, if it be worthy of being brought before the throne of His Majesty, how much more before that of an earthly prince; for even as earthly princes are an emblem of the heavenly, so it becomes them to follow their great example: viz. to look from their heights upon the lowly of the earth, and “raise the poor out of the dust, and lift the beggar from the dunghill.”

Therefore, I, poor miserable creature, throw myself at your Imperial Majesty’s feet as the most unworthy being who ever brought forward a matter of such importance.

Several small books I wrote drew down the envy and hatred of many great people, instead of their gratitude, which I merit: (1) Because against my will I had to come forward, although I had no desire to write anything, had not my opponents, through guile and force, compelled me to do so. For I wish I could have remained hidden in my corner. (2) As my conscience and many pious people can testify, I only brought forward the gospel in opposition to the illusions or delusions of human traditions. And for so doing, I have suffered for three years, without cessation, all the malice which my adversaries could heap upon me. It was of no avail that I pled for mercy and promised henceforth to be silent. No attention was paid to my efforts after peace, and my urgent request to be better instructed was not listened to.

The one thing they insisted upon was, that I, with the whole gospel, should be extinguished. Therefore seeing all my labor lost, I appealed to the example of St. Athanasius, to see if perhaps God might not, through your Imperial Majesty, support His cause. Hence, O lord, prince of the kings of the earth, I fall humbly at your Serene Majesty’s feet, begging you will not take me, but the cause of divine truth (for which cause only God has put the sword into your hand) under the shadow of your wings, protecting me till I have either won or lost the cause.

Should I then be declared a heretic I ask for no protection, and only plead that neither the truth nor the lie be condemned unheard. For this is only due to your Imperial throne. This will adorn your Majesty’s empire! It will consecrate your century, and cause its memory never to be forgotten, if your Sacred Majesty do not permit the wicked to swallow up him who is holier than they, nor let men, as the prophet says, “become as the fishes of the sea – as the creeping things that have no ruler over them!”

I herewith commend myself to you, hoping for all that is good from your Sacred Majesty, whom may the Lord Jesus preserve to us, and highly exalt to the everlasting honor of His gospel. Amen.

Your Imperial Majesty’s devoted servant,

Martin Luther.

Wittenberg.

TO THE ELECTOR FREDERICK OF SAXONY

Luther dedicates a little book of consolation to the Elector, for the comfort of believers under disappointment.

February 1520.

Most Serene Lord. Our beloved Savior has commanded us to visit the sick, liberate the prisoner, and perform works of mercy towards our neighbor, even as our Lord Himself set the example of marvelous love, in descending, from the Almighty Father’s bosom, to share our captivity, and take our sins and weaknesses upon Himself.

Whoever despises this most blessed type and command will at the last day hear the words, “Go into everlasting fire: I was sick, and ye did not visit me.”

This is my apology for compiling this small book, so that I may not be accused of ingratitude in being unable to recognize my Lord Jesus’ image, in the illness with which your Electoral Highness has been smitten by my Lord God, and I cannot pretend not to hear God’s voice from the person of your Grace, which says, “I am sick.”

For when a Christian is ill, it is not he alone who suffers, but Christ our Savior, in whom the Christian man lives. As Christ Himself says, “What you have done unto the least of my disciples ye have done unto me.” And although this command of Christ refers to the whole human brotherhood – still, it is specially applicable to our brothers in the faith, and above all, must be exercised towards our friends and relatives.

Besides, it is incumbent upon me, with all your Grace’s subjects, to sympathize in all your afflictions, as our head on whom all our prosperity depends.

But I, who for many reasons am entitled to look upon you as my protector, could, in my poverty, find nothing worthy of your acceptance, till my dearest friend, George Spalatin, put it into my head to prepare you a little book of spiritual consolation drawn from the Holy Scriptures.

Therefore I present this booklet (Tafel) to your Grace, which is divided into fourteen chapters. It is not a tablet of silver, but a spiritual one, not to be placed in the churches, but in the heart.

The first part consists of seven meditations upon evil, trial, and disappointment; the second part also contains seven meditations – upon prosperity and things pertaining thereto.

May your Electoral Grace, with your usual princely benignity, graciously receive this my little treatise. And I humbly commend myself to you.

Your Electoral Grace’s humble servant,

Martin Luther.

TO HERZOG JOHN OF SAXONY

Encouraged by the Elector’s gracious acceptance of his little book, Luther dedicated his large German treatise, Sermon on Good Works, to his brother Prince John.

March 29, 1520.

Most Serene High-born Prince, Gracious Sir. My humble service and poor prayers are ever at your Grace’s disposal.

For long I have wished to show my devotion to your Grace by offering you some of my spiritual wares; but always thought them too insignificant for your Highness’s acceptance. But seeing my gracious lord, Frederick, Herzog of Saxony, and Marshal of the Holy Roman Empire, etc., your Grace’s brother, received my little book so graciously, I presume once more on the royal blood, trusting you will not disdain my humble offering, which I consider the most important of all my small books – such a commotion having arisen on the great question of good works, through which more deception is being practiced and more simple people are being led astray than by any other means.

And our Lord Jesus has commanded us to “beware of false prophets which come to you in sheep’s clothing, but inwardly they are ravening wolves.”

Although I know that many despise my poverty, and say I only make little books and sermons for the unlearned laity, I am not upset by this. Would to God that I had devoted my whole life to the improvement of one layman – I would have thanked God, and let my books perish. I leave others to judge if writing many large books is a science, and tends to the improvement of Christendom. If I desired to write large books, perhaps with the Divine help I could do so, with better results than they could imitate me in writing a little treatise. If we cannot all be poets, we would all like to be judges. Gladly do I leave the honor of accomplishing great things to others, and am not ashamed of writing and preaching German for the unlearned, although not very qualified to do so. And it seems to me that if we had done this hitherto Christendom would have derived no little advantage therefrom, much more than it has reaped from the large books and learned discussions in the universities. Besides, I have neither asked nor compelled any one to read my works.

I have served the people freely with what God has given me, and whoever does not care for this can read something else, which would not distress me greatly. For it is more than enough if some of the laity, including those of high rank, demean themselves to read my sermons. And if for no other reason, this is sufficient, that your Grace appreciates such little books, being anxious to know more about good works and faith, and it behoves me to be as useful as possible to you in this matter.

Therefore, I humbly beg your Highness will graciously accept my good intentions, till, if God give me the time, I shall publish an exposition of faith in German. On this occasion I have tried to show how faith must be exercised in all good works, and how it is the best work of all.

Again, if God will, I shall discuss the question of faith, and how we should daily pray and practice the same. I herewith commend myself to your Grace.

Your Grace’s obedient chaplain,

Martin Luther, Augustinian.

Wittenberg.

TO NICOLAS VON AMSDORF

Luther’s friend Amsdorf was Professor in Wittenberg, and later Bishop of Naumburg.

June 23, 1520.

The grace and peace of God! Honored dear sir. The time to be silent is past, and the time to speak has come, as we read in Ecclesiastes. I have put together some observations, as we agreed upon, to place before the Christian nobility, to see if God will help the Church through the laity, seeing the clergy, whose duty it is, have become indifferent. I send this to your Excellence for approval, and, if need be, correction. I know that I, poor despised creature, will be accused of presumption in haranguing such exalted people upon such weighty matters, as if there were no other than Dr. Martin Luther to espouse the cause of Christianity and give advice to such learned men. Perhaps it was decreed I should one day commit a folly in the eyes of God and the world, and this is the time I have chosen, and if I succeed, I may at length become Court fool, for I must verify the saying, “A monk must be present at whatever is being done in the world.” More than once a fool has uttered wise sayings, and wise people have often talked foolishly, as St. Paul says, “Whoever will be wise in this world, let him become a fool.” So, seeing I am not only a fool, but a sworn doctor of divinity, I am happy to fulfill my oath in this foolish fashion.

Please apologize to those of ordinary understanding for me, for I do not know how to gain the favor of the intellectual, which I was wont long ago to desire so eagerly, but which I now despise.

God help us not to seek our own, but solely His glory. Amen. In Augustinian cloister.

Martin Luther.

Wittenberg.

TO GEORGE SPALATIN

Luther heard from von Schaumburg that one hundred Franconian knights were ready to defend him.

July 10, 1520.

I herewith send the letter of the Franconian knight, Sylvester von Schaumburg, and should like it alluded to in the Prince’s letter to Cardinal St. Georgio, so that they may know, that although they banish me from Wittenberg with their ban they will only make bad worse.

For, even in Bohemia, there are people who will protect me, if I am exiled, against the enemy’s thunderbolts. And then with such protection I might attack the Papacy still more vehemently than I can from my theological chair in the Prince’s domain. Unless God prevent, this will happen. So let them know that the reason I have not yet attacked them is solely due to my great respect for the Prince and the interests of the students in the University.

For me the die is cast, and I despise Rome’s displeasure as much as her favor. I shall never be reconciled to her, let her condemn or burn me as she will! But if I can get a fire I shall publicly burn the whole Papal code, this serpentine piece of treachery, and make an end of the humility I have hitherto displayed in vain, so that the enemies of the gospel may no longer vaunt themselves on account of it.

The more I think of the Cardinal’s letter the more I despise those who, through cowardice and an evil conscience, breathe out defiance with their last breath, trying to hide their ignorance through violence. But the Lord, who knows I am a wicked sinner, will conduct His cause through me, or some one else.

Martin Luther.

Wittenberg.

TO HERR WITTIGER, CANON IN BRESLAU

July 30, 1520.

At first I had no intention of writing you, most excellent sir, as Herr Schleupper, our common friend, could tell you everything better than I.

For he knows all that is going on, only he insisted I should send a line, so I obey. A great many pamphlets are being issued against me in Germany and Italy, but it does not put me about, for they are written by the most stupid of the stupid, who affront themselves through their work. I am pretty well in body and mind, only I should like to sin less, and yet I sin more and more every day.

The faction of the Dominicans are now keeping quiet, for they were forbidden writing against me, but their place has been filled by the Bishop of Bavaria.

If they overcome, they do so through coarseness and audacity. I never read such stuff, for they do not mind whether they win or lose. How sad for the people who have such wolves set over them! But the Lord sees it, in whom may you find refuge.

Martin Luther.

Wittenberg.

TO JOHN LANGE

Staupitz, Lange, and Link all begged Luther to suppress his dangerous book, To the German Nobility, but it was already in the press.

August 18, 1520.

If my little book, that you, my father, name a trumpet (Posaune), is really so fierce, I leave you and others to judge. No doubt it is vehement and fearless, but it pleases many, and is not displeasing to our Court! I am no judge in this matter. Perhaps I am the forerunner of our Philip, whose way I am sent to prepare. We firmly believe here that the Papacy is the personification of Antichrist’s throne, and feel we are justified in resisting their deceptions and wiles for the sake of the salvation of souls. I declare that I only owe the Pope the obedience due to Antichrist. Philip is marrying Catherine Crappin, and I am blamed for promoting it. I did it for his good, and do not let the outcry disturb me. May God give His blessing. I hate men’s sins, and abhor the child of destruction, with all his kingdom of sin and hypocrisy.

Farewell in the Lord.

Martin Luther.

Wittenberg.

TO HERMANN TULICH, PROFESSOR IN Wittenberg

Luther dedicates his treatise on the Babylonian Captivity to Tulich.

October 6, 1520.

Whether I will or not I am becoming more learned daily, as the esteemed doctors, time about, insist upon my taking up the cudgels. Two years ago I wrote on the Indulgences, and now that the book is out I regret it.

For then I was steeped in superstition, and thought the Indulgence not to be despised, as I saw so many enlightened men take it.

But later, thanks to Sylvester and his comrades, I saw the Indulgence was only pure deception of the Papal flatterers through which faith in God was destroyed.

Therefore I would like the printers, and those who have read the little book, to destroy it, and read instead what I have written on this subject.

Eck and Emser opened my eyes as to the Pope’s sovereignty; for although at first I maintained his right to the human title, I now see that the Papacy is the kingdom of Babylon, and the tyranny of Nimrod, the mighty hunter. I must now go and lecture on giving the sacramental cup to the laity, and deny the seven sacraments, retaining only three – Baptism, Repentance, and the Lord’s Supper, in all which the Roman Court has imposed a miserable captivity upon the Church. The Indulgence is sheer tyranny of the Roman flatterers.

Martin Luther.

TO POPE LEO X

Luther had seen the Papal bull condemning him. He sent the book on the Freedom of a Christian Man to the Pope.

October 13, 1520.

To the Most Holy Father in God, Leo X., Pope in Rome, all blessedness in Christ Jesus our Lord! In consequence of the disputes in which I have been embroiled for three years, through some worthless men, I have had occasion to look towards you, as it is thought you are the cause of this dissension. For although I have been driven by some of our godless flatterers to appeal from your Holiness’s judgment to a general Christian Council, still I have never been so alienated from you that I did not pray earnestly for the welfare of the Roman See. And I declare I am not aware of ever having spoken of you except with great respect. I have called you Daniel in Babylon, and any one can tell you how I stood up for your innocence against your defamer, Prierias. Your good name has been far too highly lauded by eminent men everywhere, to make it possible for any one to attack it, however high he may be, so I am not fool enough to belittle him whom every one praises. No doubt I have eagerly attacked my opponents for their unchristian teaching; and in this I have Christ’s example, who speaks of His enemies as serpents, “Ye fools and blind”; and St. Paul says, “Children of the devil, full of all subtilty and all mischief,” and some false prophets he names “dogs” and “deceivers,” etc.

Were any fastidious people nowadays to hear such language they would say, “No one was so bitter as the Apostle Paul.” And who are more so than the prophets?–Jeremiah cursing the man who doeth the work of the Lord deceitfully.

Therefore, most holy father Leo, pray accept my apology, and be assured I never attacked your person, although I confess to having spoken against the Roman See, the Court of Rome, which not even thyself can deny, that it has been a very Sodom, Gomorrha, and Babylon, and is, so far as I can see, in a hopeless state.

Meantime, thou sittest, most holy father, like a sheep among wolves, and like Daniel in the lions’ den, and Ezekiel among scorpions. What canst thou do against such like? And even if there be three or four pious and learned Cardinals, what are they among so many? God’s wrath lies upon the Court of Rome, for it will not submit to a General Council, nor to counsel or reform, so what was predicted of her mother may be fulfilled in her, “We would have healed Babylon, but she is not healed,” etc. It should be thy work, and that of the Cardinals, to put an end to this miserable state of things; but the malady defies the remedies, the horse and carriage pay no heed to the driver. I have ever regretted, thou pious Leo, that thou shouldst now be Pope, when thou wert worthy of better times. The Roman See is not worthy of thee – the Evil Spirit should be Pope, who rules more than thou in this Babel. Oh that thou wert free, and could live from thy paternal inheritance! Such a post should be reserved for Judas Iscariot and such like, whom God has cast away. The Roman Court surpasses that of Turkey in wickedness. Once it was a gate of heaven, now it is the very jaws of hell. This is why I have attacked it so mercilessly, most holy Leo!

And my efforts not having been vain, the Evil Spirit raised up John Eck, a special enemy of the truth, and persuaded him to draw me unawares into a disputation at Leipsic, about a word I dropped as to the Papacy – and all under the pretext of disputing with Dr. Carlstadt. And then at Augsburg, when Cajetan, to whom I committed my cause, dealt so unjustly with me, and after him came Karl von Miltitz, also sent by your Holiness, who, after much running to and fro, tried to arrange matters, and it is at his request, and at that of the Augustinian fathers, who will not believe the cause is lost, if the holy father Leo would stretch out his hand to help, that I now write to your Holiness. I long for peace that I may have quiet to devote to better studies. I now plead that a limit may be set to the flatterers, the enemies of all peace. It is needless to ask me to retract, for I will not, nor can I suffer any interference with my expositions of Scripture; because the Word of God must not be bound. If this be conceded I am ready to do and suffer anything. Therefore, most holy father, do not listen to the sweet music of those who tell thee thou art not a mere man, but a mixture of God and man, who has everything at his disposal.

This is not the case. Thou art not lord over all. For a Pope in whose heart Christ does not reign, instead of being Christ’s viceregent – is Antichrist.

Perhaps it is presumptuous of me to try to teach so exalted a personage, but I do it from pure love and a sense of duty, for my neighbor’s good, and in this I follow St. Bernard’s example, when he gave his book to Pope Eugene – a book every Pope should read.

In conclusion, and not to come empty handed before your Holiness, I bring a little book, which came out with the sanction of your name, in the fervent hope that it might be the beginning of better times, and to let your Holiness see the sort of profitable work I love to pursue, if your flatterers would give me leisure. It is a tiny book (The Freedom of a Christian Man) in respect of paper, but it contains the whole kernel of a Christian life. I am poor, and have nothing else by which I can show my devotion to your Holiness, but thou requirest only spiritual wares for your higher welfare. I herewith commend myself to your Holiness, and may Jesus keep you to all eternity. Amen.

Luther does not sign this, his third letter to the Pope, evidently not wishing the consideration due to an Augustinian monk to be taken into account.

TO GEORGE SPALATIN

Luther rejoices that Spalatin at length sees one cannot rely on man. The Pope’s Bull reached Wittenberg on October 11.

November 4, 1520

Salvation! I wonder how it is, my dear Spalatin, that you do not get my letters, for I have written twice and got no answer. I am glad you now see that the Germans’ hopes are in vain, and that you are learning not to trust in princes, and are disregarding the world’s judgment whether it praises or condemns my cause. If the gospel could be promoted or maintained by worldly powers God would not have committed it to fishermen.

No, my dear Spalatin, it is not the work of the princes and high priests of this world to protect the Word of God – therefore I crave no one’s protection, for they would rather require to help one another against the Lord and His Christ.

But I am sorry for those who have heard and known God’s Word, for they cannot, without risking everlasting perdition, deny or forsake the same, and it is much to be feared that many, with ourselves, may be found among them – therefore let us pray for courage.

It is very hard to be of a different opinion from all the bishops and princes, but it is the only way to avoid God’s wrath and hell.

I would, if you did not so press me, commit the whole business to God, so that He might arrange matters according to the counsel of His will.

Do what the Spirit bids you, and farewell.

Martin Luther, Augustinian.

Wittenberg.

TO JOHN LANGE

Luther determined to stand by his appeal from an ill-informed to a better-instructed Pope, in spite of Herzog George.

November 28, 1520.

To the honored John Lange, Doctor of the Holy Scriptures in Erfurt, my friend in the Lord.

My greeting! We rejoice over our Prince’s return, and I beseech you, honored father, to pray for our cause. Herzog George is foolish – very mad. We duly expect thunder and lightning from that quarter. I am determined to stand by the appeal. I see troublous times ahead. May God direct all well! We have read your Prince’s learned and judicious answer to the Papal delegates, Aleander and Marinus, from which we see they have achieved nothing in that quarter. I shall send them to you soon. This Aleander has been mercilessly attacked in a witty lampoon because of his many vices. My writings have been burned in Cologne and Louvain.

Farewell in the Lord. Our father vicar has set off for Strenberg, under the escort of the lay brother Johannes.

Martin Luther.

Wittenberg.

TO GEORGE SPALATIN

The Emperor wrote to the Elector, asking him to bring Luther with him to Worms, to be judged by learned men. On 10th December Luther burned the Pope’s Bull at the Elster gate, Wittenberg, in presence of hundreds of students, who flung Eck and Emser’s works into the flames, and then sang the “Te Deum.”

December 21, 1520.

You ask what I shall do if the Emperor demands my presence. If I am summoned, I declare I shall be borne thither sick, if I am not well enough to go, for if the Emperor call me, doubtless it is God’s call.

But if they use force towards me, which is probable, for they will not summon me in order to be enlightened, then the cause must be committed to God, who still reigns – to Him who upheld the three youths in the king of Babylon’s fiery furnace. But if He will not deliver me, then my head is of no importance compared to the shameful death which was meted out to Christ. For, in a matter such as this, neither danger nor prosperity must be considered, – for we must only see that the gospel is not turned into ridicule by the godless through our conduct – or that our opponents should be able to boast that we had not the heart to confess, nor the courage to shed our blood, for the doctrines we taught. May the merciful Jesus guard us from such cowardice, and them from such boasting.

We cannot know whether our life or death may be most beneficial to the gospel. You know that the truth of God is a rock of offense set for the fall and rising again of many in Israel. We have only to pray God that Charles’s reign may not be desecrated through the shedding of my blood, or any one else’s, and as I have often said, I would rather perish in Papal hands than have him and his entangled in this matter. I know the misfortunes that befell the Emperor Sigismund through Huss’s murder. He never after had any prosperity – dying without children – and his name blotted out, while his consort Barbara became a reproach among queens. But if it be decreed that I am to be delivered, not only to the high priests, but to the heathen, the will of the Lord be done. Amen.

This is my opinion and counsel. You can fancy anything of me but flight or recantation. I shall not flee, and much less recant, if the Lord Jesus give me the power thereto. For I could do neither without danger to holiness and the welfare of many souls. Farewell, and be strong in the Lord. Wittenberg, on St. Thomas the Martyr’s day, as many believe.

Martin Luther.

This is the year of Luther’s grand appearance at Worms, after which the Elector had him spirited away to the Wartburg, where he began his greatest work, the translation of the Bible.

1521

TO THE ELECTOR FREDERICK OF SAXONY

January 25, 1521.

Most Gracious Lord and Patron, Most Serene Prince! My poor prayers and most humble service are ever at your Grace’s disposal. Having been informed, through your Highness, of the opinions and intentions of His Roman, Imperial, and Spanish Majesty regarding my affairs, I offer His Majesty and your Electoral Grace my most humble thanks, and rejoice that His Majesty will espouse the cause which, if God will, is that of God, a universal Christendom, and of the whole German nation, and not that of a single man, much less mine. Therefore I am still ready to do or leave undone all that is consistent with the glory of God and a Christian’s honor, or whatever the Holy Scriptures command. So I humbly beseech your Grace to beg His Majesty to provide me with a safe-conduct against all violence, and to command that the matter may get a judicial hearing before learned Christian men, lay and clerical, whose characters are above suspicion, and who are well grounded in the Bible, knowing how to distinguish divine from human laws, and that these men may be forbidden to proceed against me till it has been proved that I have acted wrong. And as a worldly head of a sacred Christendom is to preside over this Assembly, my opponents the Papists must meantime cease raging against me in such an unchristian manner, laying snares for my honor and life, before I am refuted or even tried. So, although hitherto my anxiety has been mainly to save the honor of the gospel rather than my unworthy self, I hope I shall henceforth be excused if I use means for my own protection, as well as for the safety of the Divine Word. To enable me to do this, I look confidently to the protection of the Emperor and your Electoral Highness.

For I am ready, whenever I get a safe-conduct, to appear at the Diet of Worms before learned, pious, and upright judges, so that all may see I have not acted thoughtlessly, or sought worldly honor or my own advantage, but obeyed conscience, as a humble teacher of the Holy Scriptures, to the praise of God, and for the salvation of a common Christianity, the good of the German nation, and the deliverance of a united Christendom out of an abyss of tyrannical narrowness and blasphemy against the Most High.

That your Electoral Highness, along with His Imperial Majesty, may extend a loving, watchful eye over the troubled condition of Christendom, is ever my earnest prayer, as is only the duty of a poor humble chaplain and subject. At Wittenberg. On the day of St. Paul’s conversion.

Your Electoral Grace’s obedient chaplain,

Martin Luther.

TO JOHN STAUPITZ

The Pope accused Staupitz to the Archbishop of Salzburg of being an adherent of Luther, and Staupitz agreed to submit to the Archbishop’s verdict.

February 9, 1521.

I rejoice that you have been assailed by Pope Leo X., and can now let the world see how the cross which you have so often preached to others may be borne. For I do not desire that wolf to derive more satisfaction from your too complaisant answer than he should receive, else he would fancy that you have repudiated me and mine when you suffer him to be umpire.

Therefore, if you love Christ, may this letter lead you to recant, for all you have preached and taught up till now of the mercy of God is condemned in this Bull.

And it appears to me that as you are well aware of this, you cannot, without insulting Christ, appoint one of His opponents as judge – one whom you see emptying the vials of his wrath against the word of grace, – for it was your duty to rebuke him for such godlessness.

This is no time for cowardice, but for raising the alarm when we see our Lord Jesus slandered and condemned.

Hence, as you admonish me to humility, so much the more would I exhort you to pride. For, you are far too humble, while I am too proud. This is a serious matter.

When we see the beloved Savior, who gave Himself for us, being held up to derision everywhere, ought we not to fight for Him, and offer up our necks for Him?

My dear father. The danger is greater than many suppose. The gospel begins thus: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.”

I would not be ashamed of being accused of any vices, or being called an enemy of the Pope, if no one can accuse me of keeping a godless silence when the Lord cries: “I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul” ( <19E204> Psalm 142:4). For I hope, through the power of such a testimony, to be purified from all my sins. And this is why I have so joyfully showed the horns against this Roman idol and true Antichrist. For the Word of God is not one of peace, but of the sword! Behold the simple teaching the wise! I write this in all good faith to you; for I much fear that you will hover in suspense between Christ and the Pope, although they are at open defiance with each other. But let us pray that the Lord Jesus may destroy this child of perdition with the breath of His mouth! So if you do not follow now, let me go on alone. If God will, I shall not be silent as to this monstrosity.

Your declension has indeed vexed me not a little, and showed me another Staupitz than he who was wont to preach free grace and the cross. Had you acted thus before you knew of this Bull and Christ’s reproach, it would not have grieved me so. Von Hutten and many others write boldly on my behalf, and songs are being daily produced which will certainly not be cause of rejoicing to that Babel. Our Prince is not only acting judiciously and believingly, but is also steadfast. Philip f11a sends greeting, and wishes you a greater and more joyous spirit. Please greet Dr. Ludwig the physician, who has written very learnedly to me. I had not time to write him, for I have to superintend three printing-presses, all alone. Farewell in the Lord, and pray for me.

Your son,

Martin Luther.

Wittenberg.

TO HERZOG JOHN FREDERICK, AFTERWARDS ELECTOR

March 10, 1521.

To the Serene High-born Prince, John Frederick of Saxony, Gracious Lord. I have received your Serene Highness’s gracious letter, with its comforting contents, with great pleasure.

As I have been so long hindered through my opponents’ attacks in expounding the “Magnificat,” I now take the opportunity of sending these few lines with the little book.

I need not enlarge upon the causes of the delay, which I acknowledge with shame, for it might wound the tender susceptibilities of your Highness, whose heart is inclined to all that is good, for the furtherance of which may God grant His grace. How important it is that so great a prince, upon whom the welfare of so many depends, should be graciously directed of God, for how much mischief may one left to himself do!

For although the hearts of all men are in God’s hands, it is not without cause, we are told, that the king’s heart is in the hand of the Lord as the rivers of water, He turneth it whithersoever He will.

The actions of other men mostly affect only themselves, at most bringing joy or sorrow to a limited number, but lords are set over us who are intended to be useful or prejudicial to a larger or smaller number of people according to the size of their land.

Hence God-fearing princes are called “angels of God” ( 1 Samuel 29:9) in the Bible – nay, even “gods” ( Psalm 82:6). On the other hand, wicked princes are called “roaring lions” ( Zephaniah 3:3), “dragons” ( Jeremiah 51:34), which God Himself numbers among His four plagues: pestilence, famine, war, noisome beasts ( Ezekiel 14:13-19).

Therefore it is most necessary that all rulers should fear God, seeing they do not require to fear men, and should recognize His works, and walk circumspectly, as St. Paul says. Now, I know nothing in the Bible so well adapted for the instruction of the kings and rulers of the earth, as well as for all, than this sacred song of the holy Mother of God. It sings so sweetly of the fear of the Lord, and of His great power, and of His mode of dealing with high and low. Let others delight in worldly songs, but let princes and lords listen to this pure maiden singing her spiritual, pure, and salutary song.

It is not inappropriate that this grand hymn should be daily sung in all the churches at vespers, and should frequently at other times be substituted for other hymns.

May this tender Mother of God have imparted to me of her spirit, so that I may be able to expound in a practical manner her song, from which your princely Grace, and all of us, may derive assistance to lead a praiseworthy life, and afterwards to all eternity praise and sing this everlasting “Magnificat.” So help us God. Amen. I herewith humbly commend myself to your princely Grace, begging your Highness will graciously accept my poor effort.

Your Electoral Grace’s humble chaplain,

Martin Luther.

Wittenberg.

TO JOHN LANGE

Luther promises to visit him at Erfurt.

March 29, 1521.

My greeting! Next Wednesday or Thursday I shall visit you, most honored father, on my way to Worms, with my spiritual escort Ehrenbold – if nothing prevents my coming to Erfurt. Be sure to meet me on my way from Eisenach. Thanks for the ducats you sent. You see from the enclosed treatise how I have welcomed my ass Emser.

Martin Luther.

TO GEORGE SPALATIN

Spalatin was so alarmed at Luther’s temerity, that when near Worms he sent a messenger to him to remind him of Huss’s fate. Luther sent him back to say that he would come to Worms if there were as many devils there as tiles on the house-tops.

April 14, 1521.

Health! We come, my dear Spalatin, although Satan has tried to prevent me through illness. For the whole way from Eisenach to here I have been very weak, and am still much weaker than I ever felt before.

But I also perceive that the Emperor Charles’s mandate has been printed in order to fill me with fear. But Christ lives! and we shall enter Worms in defiance of the gates of hell and all the powers of the air!

When once there we shall see what is to be done, and Satan need not puff himself up, for we have every intention of frightening and despising him.

So get a lodging ready for me.

Farewell.

Martin Luther.

Frankfort.

TO LUKAS CRANACH

The celebrated painter, and warm friend of the Reformation, who accompanied his Elector, John Frederick, into banishment, and died at Weimar, in 1553.

April 28, 1521.

To the excellent Meister Lukas Cranach, painter in Wittenberg. My dear co-sponsor and friend, I commend you to God.

I shall submit to being hidden away, and as yet do not know where. I would have preferred being put to death by the tyrants, especially by the furious Herzog George, but was obliged to follow the advice of friends, and wait my time.

They did not expect me to go to Worms, and you all know how they kept faith with me, as to the conduct, demanding that my writings should be delivered up.

I imagined His Imperial Majesty would have assembled many doctors, who would have overcome me in a straightforward manner, but they only cried, “Are the books yours?” “Yes.” “Will you retract them or not?” “No.” “Then get away.” Oh, we blind Germans! How childishly we act – imitating the Romans in such a pitiful way. f12 Greet your dear wife, my co-sponsor, and say I hope she is well. The Jews must sing, Jo, Jo, Jo. Easter day will come to us also, and then we shall sing “Hallelujah.”

But we must first suffer a little. “A little while and ye shall not see me,” says Christ, “and again a little while and ye shall see me.” I hope that it shall be even so now. But God’s will is the very best, and may it happen here, even as in heaven. Amen.

Greet Meister Christian (the goldsmith) and his wife, and thank the Town Council for the conveyance to Worms.

If Licenciate Feldkirche is no table, ask Amsdoff to preach. He will gladly do so. I commend you to God, and may He keep your hearts in peace in Christ, in presence of the Romish wolves with their followers. Amen.

Martin Luther.

FRANKFORT- ON-MAIN.

TO GRAF ALBRECHT OF MANSFELD

Luther relates proceedings at Worms.

May 3, 1521.

Most Gracious Lord. Herr Rudolph von Watzdorf (the Count’s steward) begged me to send a private account, of what happened to me at Worms.

To begin with, they did not expect me to appear, for although I had a safeconduct I was condemned before I was tried, and asked if I would disown my books. You know my answer. His Majesty, indignant, wrote with his own hand, ordering the States to proceed against me, as was seemly for a Christian Emperor and Defender of the Faith to act to a hardened heretic.

I was admonished by some magnates of the realm to submit my books to the Emperor and Diet, and was then summoned before the Bishop of Treves, Elector Joachim, etc.

The Elector of Baden gave me a most ingenious admonition, saying they did not intend disputing with me, but would just admonish me in a brotherly way, begging me to consider what confusion had arisen through me, and that I should honor the powers that be, and yield in much – even although the authorities may at times have erred, and such like. I said I was willing to submit my books, not only to His Majesty, but to the least of his subjects, provided nothing should be decreed against the gospel, and also that I had never taught any one to despise the authorities, and was not attacking Pope or Council for their evil lives, but for false doctrine. For where false doctrine is, there obedience has no sway.

I pointed out the article condemned in Constance: “There is only one universal Church, which is the company of the elect.” This being an article of our faith, I would not have condemned it. We say, “We believe in one holy Christian Church.”

We must avoid offense in works, but cannot in doctrine, for God’s Word is ever an offense to the great, the wise; and the saints, even as Christ Himself was made of God, a sign which was spoken against.

Therefore my Lord of Treves, in despair, summoned Dr. Hieronymus Behns, Amsdorf, and myself. It was a miserable disputation, their sarcastic allusions missing their aim entirely. I said the Christian must judge for himself, even as he must live and die for himself, and that the Pope was not umpire in spiritual things – God’s Word being the property of all believers, as St. Paul says, and so we parted.

Once more Dr. Peutinger wished me to submit my books to His Majesty, for I ought to believe they would come to a Christian conclusion. When hard pressed, I asked the Chancellor if they would counsel me to trust the Emperor and others, as they had already condemned me and burned my books. Afterwards my Lord of Treves sent for me alone; for all through His Grace was more than gracious, and brought up the old topic, but I knew no other answer, and he dismissed me.

Then a count came with His Majesty’s Chancellor, as notary, and bade me leave Worms, with a safe-conduct of twenty-one days, and His Majesty would treat me as seemed good to him. I thanked His Majesty, and said, “It has happened as the Lord willed. His name be praised!” I was forbidden to preach or write on my journey, and promised all, except to let God’s Word be bound.

And thus we parted. I am now in Eisenach – but watch! They will accuse me of preaching at Hersfeld and Eisenach. For they take it literally. I commend myself to your Grace.

Your Excellency’s chaplain,

Martin Luther.

Hastily written in Eisenach on the day of the Holy Cross, 1521.

TO PHILIP MELANCHTHON

Luther writes from the Wartburg.

May 12, 1521.

All hail! And you, my Philip, what are you about meantime? Are you praying that my enforced seclusion may draw down some great thing to the glory of God, and therefore I wish to know if you approve of it. I feared it might look as if I were fleeing from the conflict, but I thought it best to give in to those who had arranged it thus. I long earnestly to encounter my enemies and vanquish them in the strife.

While sitting here, I ponder all day long on the state of the Churches as represented in the 88th Psalm. “Why hast Thou made all men in vain?”

What a dreadful picture of the wrath of God is the cursed kingdom of the Romish Antichrist; and I lament my hard-heartedness, that I do not weep rivers over the destruction of the daughters of my people. Is there no one who will arise and plead with God, or become a wall for the defense of the house of Israel, in those last days of the wrath of God? Therefore be up and doing, ye servants (Dieher) of the Word, and build up the walls and towers of Jerusalem till they close round about you. You know your calling and gifts. I pray earnestly for you, if my prayers may avail (which I hope they may). Do the same for me, and let us share this burden.

We are still alone upon the field. When they are done with me they will seek you.

Spalatin writes that a terrible Edict has been issued, making it a matter of conscience for every one to search out my writings to destroy them. The Dresden Rehoboam rejoices, and is eager to promote such doings.

The Emperor has also been instigated to write to the King of Denmark not to favor the Lutheran heresy, and my enemies now chant, “When will he be destroyed, and his name perish?” Hartmann von Kronenberg has renounced his pay of 200 ducats, and told the Emperor that he will serve him no longer. I believe this Edict will have no effect, except with the abovementioned Rehoboam, and with your neighbor who is afflicted with a great love of honor. God lives and reigns to all eternity. Amen. God has visited me with great bodily suffering. I have not slept all night, and had no rest.

Pray for me, as this evil will become unbearable if it go on increasing as it has hitherto done.

The Cardinal of Salzburg accompanied Ferdinand, the fourth day after our return, to his bride at Innsbruck.

It is said Ferdinand was not greatly pleased with his convoy, and neither was the Emperor, Spalatin writes. Write particularly how things are going on with you. And may you be happy with your wife. In the region of the birds.

Martin Luther.

TO NICOLAS AMSDORF

Amsdorf accompanied Luther to Schloss Altenstein, near Waltershausen, where an armed force captured him.

May 12, 1521.

Health! Grace be with you! I wrote you all a few days ago, dear Amsdorf, but I listened to counsel, and tore up what I had written, as it was not considered safe to send letters. I have now written about the books and sheets to Dr. Hieronymus, and am also writing to the Prior about them in this letter.

You will order what is necessary. God is trying me sorely, but pray for me, because I always pray for you, that God would strengthen your heart.

Therefore be of good cheer and proclaim the Word of God with joy, as often as you have the chance. Tell me about your journey, and what you heard at Erfurt. Philip has Spalatin’s letter to me. On the day I was torn from you, I reached here at 11 at night, tired and weary, in the garb of a knight.

Here I sit, a free man among the bondmen. Beware of the Rehoboam in Dresden, and the Benhadad in Damascus, your neighbor. For a terrible Edict has been issued against us, but the Lord will laugh at them! May you prosper in the Lord. Greet all our friends. In the region of the air.

Martin Luther.

TO JOHANN AGRICOLA, EISLEBEN

Luther asks his friend who lived with him in Wittenberg how the gospel was progressing there.

May 12, 1521.

Health! Although I believe that all I have written to Philip and the others has fallen into your hands, still I seem to feel that since my departure my friends have almost become strangers to me, which God forbid! So I write direct to yourself. Accept my best love, and meditate on these words, “The servant is not greater than his Lord.” Greet all your relations and your wife from me. The Lord be gracious to her.

I am a wonderful prisoner, for I sit willingly, and yet against my will here – with good-will, because it is the will of the Lord; against my will, because I long to be free, in order to defend the gospel, although not worthy of this honor. Wittenberg is hated by its neighbors, but the Lord will laugh her enemies to scorn. Write about the preaching, and what part each takes, so that I may know what to hope or fear regarding the gospel.

But you that have been called to preach to the children, see that you do it faithfully, and bear what. God lays upon you. May you and yours prosper!

In the abode of the birds.

Martin Luther.

TO PHILIP MELANCHTHON

A comprehensive letter.

May 26, 1521.

Dear Philip – I forget what I wrote in my sealed letter, so will just answer yours. I am unwilling to answer Jacob Latomo, for I prefer peaceful studies, and it is most annoying to have to reply to such a prolix and illwritten document.

I intended to expound the Epistles and Gospels in German, but you have not sent me the postils, which are now in print. I send you the psalm which was sung today at our great feast, which, if the press is empty, you can print, for I worked at it just to occupy my time as I had no books, or give it to good friends and Christian Aurifaber to read, or place it in Amsdorfs hands. I do not grudge Dr. Lupino a blessed exit out of this life, in which, would to God, we did not live. Still I feel his loss deeply, and think of Isaiah’s words, “The righteous perisheth, and no man layeth it to heart.”

Our OEcolampadius has been before us with the Sermon on Confession, having written a bold treatise on that subject, which will be a fresh trial to Antichrist and his crew. I fancied Spalatin would have sent it to you, or I should have done so, with you Hutten’s letters to the Bishops and Cardinals at Worms. I shall, if possible, supplement it with something in German. I am surprised that the new husband in Cambray has so fearlessly stepped into the fray. May God mix some pleasure in his bitter cup. Why have you not sent me your Method of Teaching (Lehrart) now that it is printed? I wish to know who fills my pulpit oftenest, and if Amsdorf is still sleepy and idle? May God maintain and increase the progress of learning!

Amen. Do not be anxious about me, for I am very well, but my weak faith still torments me. My withdrawal from the scene of conflict is of no great moment; for, although glad to be excluded from the heavy responsibility connected with God’s Word, yet for the honor of that Word we would rather burn amid fiery coals, than rot solitary and half-alive, if it were God’s will.

We have often talked of faith and hope, so let us try for once to put our theory into practice, seeing God has brought it all about, and not we ourselves. If I perish it will be no loss to the gospel, for you far surpass me, and as Elisha was endued with a double portion of Elijah’s spirit after his ascension, so may you be enabled to follow on. Amen!

Do not be troubled in spirit; but sing the Lord’s song in the night, as we are commanded, and I shall join in. Let us only be concerned about the Word. If any man be ignorant, let him be ignorant! If any man perish, let him perish! But we must see that no one can lay the fault at our door. Let the Leipsic people boast; this is their hour. We must go out from our land, and our kindred, and sojourn for a time in a strange land. I still hope to come to you again; but if the Pope seize all who agree with me, then Germany will raise a hue and cry. And the more he attempts this, the sooner will he and his perish, and I reappear. God rouses many hearts, even those of the populace, so it is not likely this business can be frustrated by force, or, if they try to do so, it will become ten times as powerful as before.

Murner is silent. What the he-goat (Emser) will do, I know not, but I do not believe that you will write. You would be led astray, which would be the bitterest news I could hear. So long as you and Amsdorf, etc. are there, there is no lack of shepherds. Do not anger God by speaking thus, and make us appear ungrateful. Would that all, even cathedrals, had a fourth part of the teachers of the Word that you have. So thank God for enlightening you. I have expended many words on you.

The Cardinal of Mayence has a hundred sworn enemies, and Dr. Schifer is very ill with fever. Some say he is dead. A bishop who was very hostile to me at Worms has come to grief. I have no other news, for I am a hermit, a very monk without cowl and robe; you would see a knight and scarcely recognize me.

Tell Amsdorf that the pastor in Hirschfeld (Feldkirche), an upright man, has also married, so it is not you alone who have a newly married provost.

I fear that the provost in Cambray may be dismissed, and now that there may be other mouths to fill it would be serious. If he can only believe that the Lord, the universal Shepherd, still lives, who will not suffer even a bird to starve. Greet and admonish him, and I shall do the same, so that all may rejoice together. By doing so you will do me a favor, and it will be a joy to God, and a grief to the devil and his followers.

Your despondency is my greatest trial, your joy is mine also; so live at peace in the Lord, to whom I hope you commit me even as I do you. Maintain the Church of Christ over which the Holy Ghost has made you bishops, but not gods. Give all my friends my love, of whom there are many. You need not greet M. Eisleben, or the fat Flemmischen, for I am writing them. But remember Johann Scherdfegeru, Peter Suaven, and all the church in your house, Henricus Zutphen, and all the brothers.

I have written to the Prior. Also greet M. Lucano and Christianum, Dr. Eschhausen, and whoever occurs to you. Just look at this miserable paper which I have to use. Once more farewell!

In the region of the birds who sing beautifully on the trees, praising God night and day, with all their might.

Martin Luther.

TO FRANZ VON SICKINGEN

Luther dedicates his treatise on Confession to this knight.

June 1, 1521.

The grace of God and peace in Christ be with you! We read, worshipful sir, in Joshua, how God led the children of Israel into the promised land of Canaan, overthrowing thirty-one kings with their towns, and no town save Gibeon was humble enough to sue for peace. In Joshua, 11th chapter, it is written – “There was not a city that made peace with Israel, save Gibeon: all other they took in battle. For it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly,” etc. The historian seemed to wish to set them up as an example to our Papist-Bishops, and other spiritual tyrants, who now see that the people are tired of their ways, the light of the gospel having exposed their doings. And yet they will not humble themselves to seek peace, and thus at last they perish. They blame me, and yet they must know how I have often begged for peace, and offered to answer any questions, and even went to a second Imperial Diet, but all has been of no avail.

In order not to be idle in my Patmos, I have written an Apocalypse, which I shall send to prove my gratitude to you. It is a sermon on Confession. In the next fasting time I shall issue a book of instructions for young communicants, begging our spiritual Junkers and tyrants to permit those simple creatures to enjoy it in peace, and showing them how their tyranny has almost put an end to confession....

But they will not listen to reason – well – well! I have seen more bubbles than they – and even once – a dreadful smoke, which threatened to obscure the sun, but the smoke has vanished long ago, and the sun still shines. I shall continue to declare the truth fearlessly. Neither of us is yet over the mountain, but I have one advantage, I am single.

God make the truth victorious. I commend Ulrich you Hutten and Martin Bucer to your Worship.

Given in my Patmos.

Martin Luther.

TO GEORGE SPALATIN

Luther sends Spalatin some writings to be printed.

June 10, 1521.

All hail! I have not only received your long epistle, dear Spalatin, but that of OEcolampadius, and now send you the “Magnificat” complete, with the pamphlet on Confession dedicated to Franz von Sickingen, which I should like printed first. The 21st Psalm is off to the printers. See if no alterations be necessary, for I do not yet know if I shall annex the 119th Psalm to something else, but I shall decide when I hear what you all think. I must also answer Latomus of Louvain, who makes so much of his lord the Pope.

I marvel greatly at OEcolampadius, not because he is pleased with what I do, but that he is so full of joy, and so bright and Christ-like. God maintain and strengthen him. I am at one and the same time both idle and very busy.

I study Greek and Hebrew, and write without ceasing. My present host entertains me much better than I deserve.

The illness from which I suffered in Worms is worse, so that I almost despair of recovery. The Lord tries me sorely, so that I may never be without the cross. His name be praised. Amen!

I am surprised that the Imperial Edict has never been made public. It is said here that Schifer is dead, and has left a million gulden to Dr. Carola. He would indeed be a bold Christian who would not dread such a mountain of gold.

I have not replied to the young Prince’s letter, seeing my abode is to be kept secret, so I must not betray it by constant writing.

Pray earnestly for me, as I need nothing else. I have everything in abundance. It is nothing to me how the world treats me. I am here at peace. Farewell in the Lord, and greet all who ought to be greeted.

From the isle of Patmos.

Hinricus Nesicus. [pseudonym. Nesicus = Unknown / Undefeated]

TO PHILIP MELANCHTHON

Luther blames his friend for missing him so much.

July 13, 1521.

I am displeased with your letter for two reasons: (1) Because you do not bear the cross patiently, yielding to your emotions, as is your wont; (2) That you ascribe so much to me, as if I alone could look after God’s concerns, for here I sit, careless and idle, consumed by my fleshly desires.

Instead of being ardent in spirit I am the prey of sinful appetites – laziness and love of sleep. For eight days I have neither prayed nor studied, through fleshly temptations. If I do not improve I shall go to Erfurt and consult the physicians, for I can endure my malady no longer. And even God seems to tempt me, by making me wish to escape from this wilderness. I shall not answer Emser; ask Amsdoff to do it, if he is not too good for such filth. I shall put your apology for the Parisian asses with all their drivel into German, with annotations. I wish you could issue OEcolampadius’s book on Confession in German to annoy the Papists. I am also putting the Gospels into German, and when enough are ready shall send them to the press. When things are going so well with you I am not needed. Why do you not spare yourself? I warn you always of this, but you remain deaf. As to the lawfulness of the sword, I abide by my opinion. You expect me to quote a Gospel command on the subject. I agree with you that no such command or precept is to be found in the Bible. It would not be seemly that it should; for the Gospel is a law unto the free, and has nothing to do with the rights of the sword, although such a right is not forbidden, but rather praised, which does not apply to anything merely permitted. For outward ceremonies are neither commanded nor commended in the Gospel, even as too great carefulness about earthly things is not considered justifiable. For the Gospel lays down no hard and fast rule in this matter, for its domain is the spirit, and not the letter. But are they therefore not to be used? Do not the necessities of this life rather justify their use? Were all Christians – such ideas would be very well. If the sword were sheathed, how long would the Church stand in the world, for neither life nor goods would be safe. But what do you make of Abraham, David, and the saints under the old dispensation, using the sword? And they were good men….

And strange to say, it is not forbidden in the Gospel, but the believing soldiers who asked John for counsel were rather confirmed in its lawfulness. I fear, dear Philip, I reap more satisfaction from what I have written to you than you will derive from it. There is no passage in Scripture where we are commanded to despise those in authority, but rather to honor and pray for them. I wish Amsdorf much happiness upon becoming rich, but it would bring him even more happiness should he prove willing to yield up an apostle.

You have already enough, and I do not see why you long so for me, or why my services are so necessary to you.

You lecture (leset), Amsdorf lectures, and Jonas also. Dear one! Do you wish the kingdom of God to be proclaimed to you alone? Must the gospel not be preached to others?

Will your Antioch not contribute a Silas, Paul, or Barnabas to help the Spirit’s work? I tell you plainly, that although I love to be with you, I would settle in Erfurt, Cologne, or wherever God might graciously open a door for me, to proclaim the Word. One must not think of oneself, for the harvest is great.

I know nothing of my return. You know with whom that rests.

Spalatin writes that the Prince commands a part of the Confession to be kept intact, at which I am much displeased.

Pray do not regulate your actions by the will of the Court, which I have hitherto done.

The half would not have been accomplished had I always listened to such counsel. They are only human like ourselves.

I shall make Spalatin speak out.

Such complaisance encourages our opponents and shows our cowardice.

My best wishes for your health. This letter has long been finished, but he who promised to take it has forgotten. All of you pray for me. For I shall be immersed in sin in this solitude.

From my desert.

Martin Luther, Augustinian.

TO GEORGE SPALATIN

Luther relates his experiences at a hunt.

August 15, 1521.

I have received the third sheet of Confession, dear Spalatin, Philip sending it along with the first; but the printing is execrable. Would that I had sent nothing German. See he does not print my German postils, but rather returns what I have sent you, and I shall get them done elsewhere. For why should I work so hard only to have things turned out in so slovenly a manner? I should not like the Epistles, etc., to be so sinned against, so shall send no more at present, although I have ten large sheets ready, and till these shameless money-makers, the printers, cease looking solely to their own interest, no more shall be sent. Philip has sent me three sheets of Latomus, with which I am much pleased. I wish Carlstadt would write in a more polished way against celibacy, for I fear he will affront us. If he were only better adapted for the praiseworthy work he has undertaken; for our opponents slander the very best that can be written, so we must be careful not to bring discredit on the Word, for we are a spectacle unto the world, as St. Paul teaches.

Perhaps I am mixing myself in things that do not concern me; but what can be more dangerous than to incite people to matrimony? I would like the question of matrimony left free according to Christ’s command, but I am powerless in the matter. Do not trouble yourself as to my bearing my exile patiently. It is all one to me where I am, if I am not a burden to these people, but I fancy I live here at the expense of the Prince, or I should not remain an hour longer if I thought I were consuming this good man’s substance, although he supplies my wants abundantly. Try to shed light on this, for he always declares it comes out of the Prince’s pocket. I am so constituted that I worry incessantly for fear of burdening any one.

I followed the chase for two days last week, to get a taste of the pleasures which fine gentlemen love so well. We caught two hares and a few poor roes. Truly a worthy occupation for idle people! Amid the nets and the dogs I pondered over theological matters. I could not but feel sad at the deep mysteries which lay concealed beneath the gay scene. For, does not the devil with his dogs, those godless teachers, bishops, etc., thus pursue and take captive innocent creatures – those poor believing souls; but worse is still to come. I had managed to save a poor hare, and hid it under my coat, but the dogs discovered it, and bit its leg through the coat, and choked it, so we found it dead. Thus do the Pope and Satan, despite my efforts, try to ruin saved souls. I have had enough of this kind of hunting, and think it finer to slay bears and wolves, and godless creatures such as these.

See that at Court you learn to hunt for souls, so that one day you may find yourself in Paradise – a piece of game which it gave Christ, the best huntsman, much trouble to catch and keep.

I have changed my mind and send the rest of the postils. But let them be printed on good paper, with Lotter’s letters, for it will be a large book, and I’ll spread it over the four quarters of the year, so that it may not be too heavy. But it must not be as I wish, but as you can arrange there. Let the MS. be returned to me. I know what Satan is after.

I wonder if my “Magnificat” will ever be ready.

Farewell, and pray for me.

Martin Luther.

TO THE CHRISTIANS IN Wittenberg

With this letter Luther sends an exposition of the 37th Psalm.

Possibly in August.

To the poor little company of Christians at Wittenberg, Dr. Martin Luther sends grace and peace from God the Father and Jesus Christ.

St. Paul, who preached in many places, and now sat as a prisoner in Rome, never ceased to pray for those who had been converted through his means, and to comfort them by his writings, to which his Epistles bear ample testimony. Following his example, I cannot refrain from anxiety on your behalf (seeing it is partly through me, poor creature, that it has been revealed to you) that wolves may follow me into the sheepfold. And although, by the grace of God, many have taken my place, which might make such anxiety unnecessary, yet I cannot overcome it.

We are not worthy (I especially, alas) to suffer anything for the truth, let alone having hatred, shame, reproach, envy, and all manner of ignominy heaped upon us by the Papists. Had God not withstood them, those bloodthirsty murderers of souls would have swallowed us up quick, and torn us with their teeth. Till now they have merely called us Wycliffites, Hussites, heretics, venting their wrath upon us by calling us evil names, and attacking our Christian profession. But let them do it, dear friends. He is above – the Judge of all! We may rejoice that so far we have never dreaded the light, as they do – even as an evil conscience trembles before a law court. It must be a great trial to them that I have three times appeared before my enemies to testify of our faith: First at Augsburg, before the Cardinal; then at Leipsic, before those who would gladly have extinguished us, and yet their rage and cunning were of no avail; and now at Worms, where bishops and doctors did their best to get me to recant.

But God enabled me to resist the efforts of princes and dignitaries, so that I withstood all their power.

Had it been otherwise, I should have been ashamed of my German land, allowing the Papal tyrants thus to befool us. But we all know that the devil was at the bottom of it. Now, I do not boast of these three appearances, as if the glory were ours; but to acknowledge the grace of God in order to trust Him at all times.

And, as I do not pretend to be St. Paul, who out of the abundant riches of his spirit could comfort his spiritual children, I have taken it upon me to put into German the 37th Psalm, which is full of consolation, and send it to you, it being so suited to our circumstances, for it exhorts us to “cease from anger, and forsake wrath,” assuring us “that yet a little while, and the wicked shall not be.” Certainly our enemies resemble those who are rebuked in this Psalm, and we are comforted. For we, who by God’s grace cleave to the Scriptures, are those who are feared and hated by those who blaspheme the truth. But let them! Had they been worthy of the truth they would long ago have been converted through my numerous writings.

I teach them; they revile me. I pray for them; they despise my prayers. I scold them; they scorn me. What more can I do? for Christ says, “As he delighted not in blessing, so let it be far from him; he clothed himself with cursing like as with a garment.” What does not belong to heaven, no one can take into it, although he tore it into pieces. But that which is destined to get in shall enter, in spite of the efforts of the whole army of devils to prevent it. But we must pray for the poor little company who are being led astray by them, that they may be delivered out of the claws of the murderer of souls at Rome, and of his apostles. I commit you to God, and may your faith and confidence be graciously preserved in Christ Jesus. Amen. Amen. (Exposition of 37th Psalm follows.)

I send you this Psalm, dear friends, for your consolation and instruction, according to St. Paul’s precept, “Speaking to yourselves in psalms and hymns and spiritual songs, staging and making melody in your heart to the Lord;” “Giving thanks always for all things,” etc. I send this for the benefit of those who are weak in the faith; for, as to the strong ones among you, I would rather learn from them. Therefore take comfort and remain steadfast. Do not be alarmed through the raging of the godless; for, God be praised, we have beaten them so far that they can only rage, which shows they are ignorant of divine things; and the longer they act thus the blinder they become, and display their folly all the more.... I commend you to God. Pray for me. I do not concern myself about my enforced absence from you. By God’s grace I am as courageous as ever. Be of good cheer, and fear no one. The grace of God be with you. Amen.

Martin Luther.

TO THE LEARNED AND SAINTLY NICOLAS GERBEL

Luther congratulates him on his marriage.

November 1, 1521.

Grace in Christ! Your letter, dearest Gerbel, written before Ascension, only reached me at Michaelmas, and this is All Saints’ Day. When will it reach you? Perhaps before next Ascension Day, or the Greek Kalends – never.

You see the cause of my silence. I risk much in writing. Attribute all to the hidden will of God. I hope you have already received an answer from others to your anxious inquiries as to my condition.

I have withdrawn from our common cause by the advice of good friends – very unwillingly, it is true, and uncertain as to whether I had acted rightly towards God. For my part, I fancied one was bound to sacrifice his neck in the universal fray.

But this was not desired, so I was borne off by horsemen, in the disguise of a knight, on my way from Mohra, and placed in a secure spot, in reigned imprisonment, where I am treated royally. But believe me, in this solitude, with nothing to do, I am the prey of a thousand devils. It is much easier to fight a devil in the flesh (men) than evil spirits in heavenly things (or under heaven). I often fall, but the right hand of the Most High raises me again.

So, willingly as I would strive for freedom, I shall remain where God has placed me. It is not safe to send you my writings, therefore I have written to Spalatin to arrange this. Meantime I have written a treatise against Antichrist, also one on Confession in German, and have sent it as a letter of consolation, with an exposition of the 37th Psalm, to the Church in Wittenberg.

Philip has issued a pamphlet against the Parisians which I have translated into German. This too is printed.

I am writing a German Exposition of the Epistles and Gospels, which will be printed all through the year. I have also a public castigation of the Cardinal of Mayence ready because of the Indulgences, which he has once more erected in Halle; and in addition, a disquisition on the gospel of the ten lepers: all in German.

I am born for my Germans, whom I desire to serve. I should like to write openly against the universities, but as yet have decided upon nothing.

I have made up my mind not to expound Matthew.

I had begun to lecture upon both Testaments in a popular manner in Wittenberg, and had reached the 32nd chapter of Genesis, and in the Gospels had got to the voice of John the Baptist. At this point my voice was quenched. Now that is all you wished to know.

Give my best love to your dear one, and I hope that she may love you dearly, and that you too may love her.

It is good that your former state of celibacy, with all its accompanying evils, has been replaced by marriage.

Endure all that this condition of God’s appointment brings with it, and thank God. I am daily gaining more insight into the godless lives of the unmarried of both sexes, so that nothing sounds worse to me than the words monk, nun, priest, for I regard a married life of deep poverty as paradise in comparison. Greet Brunsfels, Caspar Urzigereum, and all Evangelicals from me.

From my hermitage.

Martin Luther.

TO HANS LUTHER

Luther tells his father that he is now free from his monkish vows, and sends him his book on the Vow.

November 21, 1521.

To his dear father, Hans Luther, from Martin Luther, his son.

My reason for dedicating this book to you was not to honor your name before the world, thus disobeying St. Paul’s admonition, not to seek honor after the flesh, but to explain its contents.

It is almost sixteen years since I took the monk’s vows without your knowledge or consent. You feared the weakness of my flesh, for I was a young fellow (Blut ) of 22 (I use Augustine’s word) and full of fire, and you know the monkish life is fatal to many, and you were anxious to arrange a rich marriage for me. And for long this fear and anxiety made you deaf to those who begged you to be reconciled to me, and to give God your dearest and best. But at last you gave way, although you did not lay aside your care; for, I well remember telling you I was called through a terrible apparition from heaven, so that, when face to face with death, I made the vow, and you exclaimed, “God grant it was not an apparition of the Evil One that startled you.” The words sank into my heart as if God had uttered them, but I hardened my heart against it, till you exclaimed, “Hast thou never heard that one should obey his parents?” In spite of this most powerful word I ever heard out of a human mouth, I persevered in my own righteousness, and despised you as being only a man.

But were you then unaware that God’s command must be obeyed first of all? Had you been able, would you not then have exercised your paternal prerogative, and dragged me from beneath the cowl? Had I known, I would have suffered a thousand deaths rather than have acted as I did. For my vow was not worth such deception.... But God, whose mercy is boundless, has brought about great good through my errors and sins.

Wouldst thou not rather have lost a hundred sons than not have beheld such marvelous blessing? Satan must always have foreseen this, for he has poured out the whole vials of his fury upon me....

But God willed that I might learn the wisdom of the high schools and the sanctity of the cloisters for myself....

Dear father, do you ask me to renounce monkish orders? But – God has been before you, and has brought me out Himself... and has placed me, as thou seest, not in the miserable, blasphemous service of monachism, but in the true divine worship, for no one can doubt that I serve God’s Word.

Parental authority must yield before this divine service; for, “whoever loves father or mother more than me is not worthy of me,” says Christ. Not that parental authority ceases with this; but where Christ’s authority clashes with that of parent’s, the latter must give way.

Therefore I send you this book, from which you will see how miraculously Christ has redeemed me from my monkish vows, and endowed me with such freedom, that although I am the servant of all men, I am subject to Him alone. For He is my sole Bishop, Abbot, Prior, Lord, Father, Master! I know no other. I trust He has deprived you of your son, so that, through me, He may help the sons of many others, and prevent you rejoicing alone.

I know you will do no more in this matter. Although the Pope should assassinate me, and cast me into hell, he cannot raise me up again to slay me once more. For should he condemn me, and burn me, my heart and will shall still stand out against his absolution. I hope the great day is approaching when the kingdom of wickedness will be cast down and destroyed. Would to God we were considered worthy to be burned by the Pope, that our blood might cry out for vengeance, and thereby hasten his end.

But, if not worthy to testify with our blood, let us cry to Him alone, and plead for mercy, so that through our life and voice we may bear witness that Jesus alone is our Lord and God – blessed to all eternity. Amen. In Whom may you be blessed, dear father – and the mother – thy Margaret, along with our whole connection – all of whom I greet in Christ Jesus.

From the wilderness.

Martin Luther.

TO ARCHBISHOP ALBRECHT OF MAYENCE

Out of deference to Spalatin and the Court, Luther had kept back his book against the idol at Halle, but now tries to stop the scandal.

December 1, 1521.

My services are ever at your disposal, esteemed lord! Doubtless your Electoral Grace remembers that I wrote you twice in Latin. First when those lying Indulgences were issued, under your Grace’s name (October 31, 1517), warning you against those corrupt, money-loving preachers, and their heretical books. And although I could have traced the whole uproar to your having given your sanction to the publication of these books, still I have spared your Grace, and the House of Brandenburg, fancying your Highness did it out of ignorance, led astray by false flatterers, whom I attacked as you know. But my faithful admonition was turned into ridicule, and my services repaid with ingratitude instead of thanks.

The other occasion (February 4, 1520), I humbly begged to be instructed by your Grace, in answer to which I received an unkind, unbishop-like answer, referring me to a higher tribunal for instruction. Although these two letters produced no effect, I send a third warning, in German, to see if this perhaps uncalled-for petition may avail. Your Grace has again set up the idol at Halle, which robs poor simple Christians both of their money and their souls. Perhaps you fancy you are safe because I am out of the way, and that His Majesty will extinguish the monk. I do not object; but shall do what Christian love demands, and pay no attention to the gates of hell – not to speak of the popes, cardinals, and bishops. I shall not hold my peace when the Bishop of Mayence declares it is not seemly to instruct a poor monk who begs to be enlightened, and at the same time knows how to deal with money. The dishonor is not mine, but must be sought elsewhere. Therefore, I humbly request that your Grace would prove yourself to be a bishop, and not a wolf, permitting the poor flock to be robbed. You know that the Indulgence is sheer knavery, and that Christ alone ought to be preached to the people. Your Electoral Highness must remember out of what a tiny spark this great fire arose – the whole world fancying that one poor beggar was too insignificant for the Pope to meddle with. God still lives, and no one need doubt that He can overcome the Bishop of Mayence, whose end no one can foresee....

Therefore I openly declare that unless the Indulgence is done away with, I must publicly attack your Grace, as well as the Pope – tracing Tetzel’s former excesses to the Archbishop of Mayence, and letting the world see the difference between a bishop and a wolf. If I be despised another will appear who will despise the despisers, as Isaiah says. And it is time to rebuke the evil-doers, that offenses may be driven from the kingdom of God.

I also beg your Grace to leave the married priests in peace, and not rob them of what God has given them, else a cry will arise that the bishops should first take the beam out of their own eyes, etc. So I beg your Grace to take care, and permit me to keep silence, for I have no pleasure in your Highness’s shame and disgrace; but if you are not, then I, and all Christians, must stand up for the glory of God, even although a Cardinal should be plunged in disgrace. I expect your Grace’s answer within fourteen days. f19 If not, then my book against the idol in Halle will appear; and if your Grace’s counsellors should try to prevent its circulation I shall use means to hinder this. May God endow your Electoral Highness with grace to do the right. From my desert.

Your Electoral Grace’s obedient

Martin Luther.

TO THE WittenbergERS

A fragment. Probably written after Luther had been in Wittenberg. He disapproves of their way of reforming abuses.

Perhaps December 1521.

I cannot always be with you. Every one must die for himself, and look forward to the pangs of departure alone, for no one can counsel or help. I shall not be with you, nor you with me. Whoever is then able to overcome sin, hell, and the devil is blessed – whoever cannot do so is accursed. But no one is able to do so unless during life he has learned to appropriate and practice the consolations and maxims of the gospel against sin. The soul only takes with it what it has received in the world, and nothing more. No one can resist the devil until he has come to a knowledge of Christ, and knows that it was specially for him Christ died, because God desired his salvation. In that case that soul must become blessed, although all the devils were dead against it. We were all born sinners, and ruined through Adam’s fall, so that we can do nothing but sin, being in bondage, and “are by nature the children of wrath, even as others.”

These innovations have been accompanied by attacks on the mass, pictures, and the sacrament, and other lawless proceedings, which destroy faith and love, thereby wounding the tenderest feelings of many pious people, which is surely the devil’s work.

Doubtless it would be a very good thing were such changes made, were it generally desired, and no one objected. But this will never be the case. We cannot all be so learned as Carlstadt, therefore we must give in to the weak, else those who are strong will run into all excesses, and the weak who cannot keep up with you will perish. God has been very gracious to you in Wittenberg, giving you the pure Word, so you should have patience with those who never heard it, or where is your love?

We have many brothers and sisters in Leipsic, Meissen, and elsewhere, and these we must take to heaven with us. Although Herzog George, etc., are very angry with us at present, still we must bear with them, and hope for the best. They may become better than we.

You have gone about the business in a way of which I cannot approve, using your fists, and if this happen again I shall not take your part. You began without me, so carry it on without me. What you have done is wrong, no matter how many Carlstadts approve of it.

You have injured the consciences of many who have taken the sacrament, and attacked it, tearing down pictures, and eating eggs and meat. You are to blame for this, and yet you consider yourselves Christians, and better than others.

Believe me, I know the devil well, and he is at the root of all this, and has led you to attack the sacrament, etc., so that he might injure God’s Word, and meantime faith and love are forgotten.

Now we shall examine the nature of the things which have been done in my absence. There are things which God has commanded, and these must be kept, for no man, be he pope or bishop, has power to alter them. Other things God has left free to us, such as eating, drinking, marrying, etc. God has not forbidden these. Popes and bishops have tried to deprive us of this freedom, by setting up priests and monks, to whom marriage is forbidden, appointing fast days, and suppressing true fasting, thereby leading many to the devil, of whom St. Paul says, “In the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils.... forbidding to marry, and commanding to abstain from meats,” etc.

For no magistracy nor any man has power to change the Word of God, therefore anything popes or bishops may ordain is of no account whatever.

Still, one must not insist upon these free things being carried out to the letter. When the Pope says, “Thou shalt not eat meat or eggs on Fridays,” then it is a sin to do so; but if it be anything vital, you must resist, saying, “How shall I eat, for you have forbidden what God permits?” Deal thus with the obstinate, but be kind to the weak, feeding those who are young in the faith with milk, even as a new-born babe is fed on milk to begin with, afterwards getting soup, bread, and cheese. And it is the same with weak Christians. Leave your neighbor alone till he too becomes strong, and thy equal. When St. Paul was with the Jews he suited himself to them, and when with the Gentiles he lived as a Gentile. In these open questions act according to the circumstances.

If a sick person cannot eat fish, then he gets meat. If Rome permits this for money, I may do it when necessary without payment. It is the same with marriages and such like. But the kingdom of heaven does not consist in eating and drinking. St. Paul says, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.” So, no one must go against God’s Word – whether he be Pope, Bishop, Emperor, or Prince. Listen to this simile. The sun has great brilliancy and heat. Its brilliancy neither Emperor nor King can avert, so the Word of God can no one hinder; but one can escape from the hot rays of the sun into the shade, and this is what love does when it yields to its neighbor.

I would do even as much for my enemies (in the hope of their conversion) and for the weak, and would think nothing of wearing this cowl if it would do them any good.

Martin Luther.

TO JOHN LANGE, AUGUSTINIAN

The first intimation Luther gives of putting the New Testament into German.

December 18, 1521.

I do not approve of the stormy breaking up, for you might all have parted in peace and friendship. You who propose attending the Imperial Diet, see that you defend the gospel.

I shall remain here in seclusion till Easter, and write postils, and translate the New Testament into German, which so many people are anxious to have. I hear you also are occupied therewith. Go on with what you have begun. Would to God that every town had its interpreter, and that this book could be had in every language, and dwell in the hearts and hands of all. You will get all the rest of the news from the Wittenbergers. I am, God be praised, sound in body and well cared for, but much tried by sins and temptations. Pray for me, and go on prospering.

From the wilderness.

Martin Luther.

TO WENZEL LINK, NURNBERG

Concerning monastic vows.

December 20, 1521.

Grace and peace! Most excellent Wenzel, I am delighted that my answer to the Catherinas pleased you, for I value the verdict of an upright man.

But remember, whoever starts with good premises cannot repudiate the conclusions to which they lead, and the results you now see in this cloister.

For if it be contrary to the gospel that one sin in the use of meats, etc., what would become of vows, cloisters, kingdoms, etc.? Whose obedience would you compel? Whom would you recall, after quitting the cloister?

Whom would you accuse as a disturber of the peace, when you are bound over to teach that such freedom or license is no sin? You perhaps ask my advice in this matter, and I tell you that you do not require my counsel. For I know you will undertake nothing, nor permit anything that is in opposition to the gospel, although all the cloisters should be destroyed.

I am indeed deeply displeased at the stormy upheaval of which I have heard. For they should agree to let them leave in peace, but perhaps this may be the punishment of unrighteous vows, wickedly cast aside, so that what was bound together through an evil unanimity might be abruptly severed. But to recall them does not seem to me expedient, even although they have not acted wisely. And I do not believe you can forbid it.

But if there are some still who wish to leave the cloister, it would be best not to retain this chapter (capital), and following the example of Cyrus, give those who wish to leave their freedom through a public edict, without expelling any, or forcing any to remain.

But meanwhile you will continue to share the government of this Babel with Jeremiah. For I should like the dress and usages of the order to be retained. I see no other way, for I do not wish to represent a lawless body, or to be a ringleader of unrighteousness. If you read my pamphlet on the Vow you will find my opinions.

I was in Wittenberg, but did not dare enter the cloister.

You must help us, for the times and God’s cause demand this. I must admit that unheard-of things are happening, but it is against our will.

This is clear as the sun to me. In addition, you have Philip Melanchthon, and others, whom you can easily ask for counsel. For we would like if you retained the capital (chapter) at Wittenberg.

Where our dearest Father Staupitz is I do not know. But I hear he is at the Court of the Salzburg god.

I compassionate the excellent man; still you may give him my love. For, from my writings, he must already have seen who I am and what I am doing.

I am busy at the Church postils and the German translation of the Bible.

Farewell. From the wilderness.

Martin Luther.

Pope Leo X. died. The German Hadrian succeeded. Luther returned to Wittenberg, March 7, and preached against image-breaking, etc.

1522

TO GEORGE SPALATIN

Luther informs him why he was about to leave his Patmos.

January 17, 1522.

Health! I have received all, my Spalatin, even the packet, although rather late. It is not because of the Zwickau prophets I have come, nor will they influence me in the least. But I do not wish our people to put them in prison.

Rumors have been set afloat as to the Eulenbergers regarding innovations in the Lord’s Supper. I was so angry that I determined to go to Wittenberg and see for myself, but I am daily hearing far more important things.

Therefore, if God will, I shall soon return, if not to Wittenberg, certainly elsewhere, or wander about.

I do not wish the Prince to be anxious about me, although I wish he had my faith, or I his power. If so, doubtless he would, without bloodshed, extinguish the smoking firebrands.

The unhappy Herzog George acts in this matter, even as He who is terrible in His judgments towards the children of men has determined. He cannot see that his rancor against this party is pure hatred. May the Lord have mercy on him, if he be worthy of it.

See that our Prince does not soil his hands with the blood of the Zwickau prophets. Farewell, and pray for me. Neither the Bishop’s nor Capito’s letters please me, because of their duplicity. I have written to Faber that I know his spirit. I grieve over the destruction of the pictures, because I became surety for their preservation.

From the wilderness.

Martin Luther.

TO THE ELECTOR FREDERICK

Luther admonishes the Elector to steadfastness and patience.

End of February or March.

To my Most Gracious Lord Frederick, in my own hand. Grace and prosperity from God the Father to the new relic! Such is my greeting to you, most gracious lord, instead of sending you my sympathy. Your Electoral Highness has for long been trying to procure sacred relics from all lands, but God has now granted your desire, and without money or trouble has furnished you with a cross, fully equipped with nails, spears, and scourges.

Once more, I repeat, prosperity from God to the new relic. Do not let your Highness fear, but stretch out your arms cheerfully, and let the nails be firmly inserted; nay, give thanks and be joyful, for thus must it be with all who love God’s Word – they must put up with the rage of Annas and Caiaphas, and remember that Judas, too, was an apostle, and Satan appeared among the children of God.

Your Grace must only be wise and prudent, and not judge according to human wisdom, nor with respect of persons…. And above all, do not despair, for Satan has not accomplished what he meant to do. If your Grace would only believe a fool like me; for I am too well acquainted with such like assaults of Satan to fear them, and that vexes him greatly. As yet it is all pretense. Let the world raise a hue and cry, let those who fall, fall –even if it be St. Peter and the apostles – they will reappear on the third day when Christ rises from the dead.

For 2 Corinthians 6 must be fulfilled in us, “As chastened and not killed.”

Your Electoral Highness will take this in good part; for, in my great haste, the pen has run away with me, and I have no more time, for I am anxious to be there myself, if God will. Your Electoral Grace must not trouble with my affairs.

Your Electoral Highness’s humble servant,

Martin Luther.

TO THE ELECTOR FREDERICK OF SAXONY

Written in Borna on the way to Wittenberg, in answer to a letter from the Elector, trying to dissuade Luther from coming. His courage is displayed.

March 5, 1522.

To the Serene High-born Prince Frederick, Elector of Saxony, etc. Grace and peace! Most gracious lord. Your Electoral Grace’s writing and kind remembrance reached me on Friday evening, the night before I began my journey. That your Electoral Highness had the best intentions towards me is manifest. And this is my answer. Most gracious lord, I herewith desire to make it known that I have not received the gospel from men, but from heaven, through our Lord Jesus Christ, so that I may well (which I shall henceforth do) glory in being able to style myself a servant and evangelist.

That I desired to be cited before a human tribunal to have my cause tried was not because I had any doubts as to its truth, but solely because I wished to allure others. But now that I see my great humility only serves to abase the gospel, and that Satan is ready to occupy the place I vacate, even if it be only by a hand-breadth, my conscience compels me to act differently. I have done sufficient for your Grace this year in remaining in my forced seclusion. For the devil knows it was not done out of fear. He saw into my heart, when I came into Worms, that although I had known there were as many devils ready to spring upon me as there were tiles on the house-roofs, I would joyfully have sprung into their midst.