The History of the Life
and Acts of Luther
by Philip Melancthon in 1548

Prepared by Dr. Steve Sohmer 1996
translated by T.Frazel 1995 c Dr. S.T. Sohmer 1995-6

Library cover:
(handwritten)

Philip Melancthon
The history of the life and acts of Luther
1548

Library plate: (German)

Frontispiece: (printed)

HISTORY OF THE LIFE AND ACTS OF THE REVEREND MAN DR. MARTIN / Luther, true
Doctor of Theology, / a bona fide document / by Philip Melancthon. / Offered
by John Policarius Carmina on account of the (?) blessings which God through
Luther bestowed upon the whole world. Including several distichs on the Acts
of Luther, which were recounted in this same year. 1548.

----------

NOTE: the dedication by Pollicarius (Cygnaeus) is not translated. The text of
Melancthon's life begins on Folio Aiiii.recto.

-----------

Reverend Martin Luther gave us hope that he would relate the course of his
life and the occasions of his struggles, and he would have done so if he had
not been called from this mortal life into the everlasting converse of God and
the heavenly Church. Both a lucidly written contemplation of his own private
life would have been useful, for it was full of Lessons which would have been
useful in strengthening the piety in good minds, as well as a recitation of
events which he could have made known to posterity about many things, next he
would have refuted the slanders of those who, either incited by leading men or
others, invent that he destroyed the dignity of the Bishops, or that, he
himself inflamed by private lust, broke the bonds of Monastic servitude.

He would have published these things, wholly and copiously set forth and
commemorated by himself. For even if Evilwishers were to reproach with that
common saying, He himself blows his own pipe, nevertheless we know there was
so much seriousness in him that he would have related the Account with the
utmost fidelity. And many good wise men are still living, to whom it would
have been ridiculous for another account to be mixed in, as sometimes happens
in poems, since he knew they were aware of the order of these events. But
because his day of death turned aside the edition of so important an account,
we shall recite in good faith about the same matters those things which partly
we heard from the man himself, partly those which we ourselves saw.

There is an old family, with many descendants of middle-class (?) men, by the
name Luther, in the district of the famed Companions of Mansfield. The parents
of Martin Luther first made their home in the town of Eisleben, where Martin
Luther was born, then they moved to the town of Mansfield, where his father,
Johannes Luther, acted as Magistrate and was most cherished by all good men
because of his integrity.

In his mother Margarita, the wife of Johannes Luther, since all the other
virtues of an honest Matron were seen coming together -- modesty, fear of God,
and prayer especially shown forth -- the other honest women looked to her as
an example of virtues. She answered me as I asked several times about the time
of her Son's birth that she remembered the day and hour exactly, but she was
uncertain of the year. However she affirmed that he was born the night of 10
November after eleven o'clock, and the name Martin was given to the infant,
because the next day, on which the infant was brought into the Church of God
through Baptism, had been dedicated to Martin. But his brother Jacob, an
honest and upright man, said the family believed that the year of his birth
was A.D. 1483.

After he was at the age capable of learning, his parents had diligently
accustomed their son Martin to the knowledge and fear of God and to the duties
of the other virtues by domestic instruction, and as is the custom of honest
men, they saw to it that he learned to read, and his father brought him, even
as a quite young boy, to the elementary school of George Aemilius, who can be
a witness to this story because he is still living.

At that time, however, Grammar Schools in Saxon towns were not that good, so
when Martin reached his fourteenth year, he was sent to Magdeburg along with
Johannes Reinec, whose virtue was later so outstanding that he had great
authority in these Regions. There was exceptional mutual kindness between
these two, Luther and Reineck, whether by some concord of nature or whether
rising from that companionship of boyhood studies; nevertheless, Luther did
not remain in Magdeburg longer than a year.

Next in the school at Eisenach he studied for four years with a Praeceptor who
taught Grammar more correctly and skillfully than others; for I remember
Luther praised his intelligence. He was sent to that city because his mother
had been born of an honest and old family in those parts; here he completed
grammatical study, and since the power of his intelligence was the most keen,
and especially suited for eloquence, he quickly surpassed his coevals, and
easily conquered the rest of the youths who were learning at the same time in
speaking with both words and fluency of diction, and in writing prose and
Verses.

Therefore, having tasted the sweetness of literature, by nature burning with
the desire for learning, he sought out the Academy, as the source of all
learning. So great a power of intelligence would have been able to grasp all
the arts in order, if he had found suitable Doctors, and perhaps both the
gentler studies of Philosophy and attention in forming speech would have
benefitted in softening the vehemence of his nature. But at Erfurt he
encountered the Dialectic crabbed enough for his age and he quickly seized it,
since by the sagacity of his intelligence he grasped the causes and sources of
the precepts better than the rest of the boys.

And since his mind was eager for learning, he sought more and better things,
and he himself read the many writings of the ancient Latin writers, Cicero,
Vergil, Livy and others. He read these, not as boys do, picking out the words
only , but, as it were (?), the teaching of human life, or, since he looked at
the counsels and sayings of these men more closely, and as he had a faithful
and firm memory and read and heard many authors, the images were in sight and
before his eyes. Thus he was therefore outstanding among the youth, so that
Luther's intelligence was a thing of wonder to the whole (?) Academy.

Decorated therefore with the degree Master of Philosophy at the age of twenty,
on the advice of his relatives, who judged that so great a power of
intelligence and fluency should be brought forth into the light and for the
Republic, he began the study of law. But a short time later, when he was
twenty-one, suddenly, against the opinion of his parents and relatives, he
went to the College of Augustinian Monks at Erphord, and sought to be
admitted. He was admitted, soon he learned the teaching of the Church not only
by the most intense study, but he himself also gained self-mastery by the
greatest severity of discipline, and he far surpassed the others in all the
exercises of readings, disputes, fasts, and prayers. He was however by nature,
something I often marvelled at, in a body neither small nor feeble, strong (?)
from a modicum of bread and drink; I saw him on four consecutive days, even
though he was completely strong, neither eat nor drink a thing the entire
time; I often saw that other times on many days he was content with a tiny bit
of bread and fish (sauce?) per day.

This was the occasion of his starting in on that manner of life which he
reckoned more suitable for piety and studies of the doctrine about God, as he
himself told and many know. Often great terrors so suddenly terrified him as
he thought more intently on the anger of God or the awesome examples of
punishments that he was almost put out of his mind. And I myself saw him, when
he was overcome by tension in a certain debate about doctrine, go to bed in
the neighboring cell, where he repeatedly mixed that recalled idea with a
prayer, he rounded off everything under sin, so that he would be forgiven for
all. He felt those terrors either from the beginning, or most sharply in that
year because he lost his companion who was killed by some (?) accident.

Therefore not poverty but eagerness for virtue led him into this mode of
monastic life, in which even if he daily learned the customary learning in the
schools, and read the Sententarii, and in public Debates eloquently explained
to amazed crowds labyrinths inexplicable to others, nevertheless because he
sought the nutriments of piety in that type of life, not the renown of his
intelligence, he put his hand to these studies as if they were a side
interest, and he easily grasped those scholastic methods. Meanwhile he himself
avidly read the sources of heavenly doctrine, i.e. the writings of the
Prophets and the Apostles, in order to educate his mind about the will of God,
and by faithful witnesses nourish his fear and faith. He was moved by his own
sorrows and fears to seek after this endeavor more.

And he told that he was often encouraged by the conversations of a certain old
man in the Augustinian College at Erphord, to whom when he set forth his
worries. He heard the old man discuss much about faith, and he said that he
was lead to the Creed, in which it is said, I believe in the forgiveness of
sinners. That old man had interpreted this Article so that it should be
believed not only in general, i.e. forgiven by some persons or others, as they
believe Demons are forgiven by David or Peter, but that is was a commandment
of God that we believe that the sins of individual men are forgiven by us. And
he said that this interpretation was confirmed by a saying of Bernard, and
then he pointed(?) to a place in his sermon on the Annunciation, where there
are these words, But in addition that you might believe also this, that sins
are given TO YOU individually, this is the testimony, which the Holy Spirit
bestows in your heart, saying, Your sins are forgiven by you. For the Apostle
thinks thus, that man is gratuitously justified through faith.

Luther said he was not only strengthened by this statement, but even forcibly
reminded of the whole passage of Paul, who so often hammers home this saying,
that we are justified by Faith. About which, since he had read the
explications of many, <he said> that then he regarded the falsity of current
interpretations from the conversations of that man and the calming of his own
mind. Little by little, as he read and compared the sayings and lessons
recorded in the Prophets and Apostles, and as he kindled his faith in daily
prayer, he approached more illumination.

Then he also began to read the works of Augustine, where he found many clear
statements, in both the Commentary on the Psalms and the On the Holy Spirit
and the Letters, which confirmed this doctrine concerning faith, and he found
consolation, which had burned in his own heart (?). Nor nevertheless did he
completely abandon the Sententiarii, he had been able to recite Gabriel and
Cammera by memory almost word for word. He read for a long time and thoroughly
the writings of Occam, whose perspicacity he preferred to Thomas and Scotus.
He also carefully read Gerson, but he often read all the works of Augustine,
and remembered them the best.

He began this most intense study at Erfurt, where he stayed for four years at
the Augustinian College.

At this time, because Reverend Stupicius, who had helped the beginnings of the
Academy of Witteberg, was eager to stimulate the study of Theology in the new
Academy, since he had had confidence in Luther's intelligence and learning, he
brought him to Witteberg, in 1508 when Luther was already twenty-six. Here,
amidst the daily exercises of the School and the lecture, his intelligence
began to shine even more. And since wise men, Doctor Martin Mellrstadt and
others, would listen to him attentively, Mellerstadt often said, that there
was so great a power of intelligence in that man, that he plainly foresaw that
he would change the common form of learning, which was the only one being
transmitted in the Schools at that time.

Here he first commented on Dialectic and Aristotle's Physics, yet all the while
not dropping that eagerness of his for reading Theological writings. After
three years he set out for Rome, on account of debates of Monks, when he
returned that same year, in the usual manner of scholars, with Freidrich Duke
Elector of Saxony offering money, he was adorned with the rank of Doctor, as
we customarily say. For he had heard Luther debating, and had marvelled at the
power of his intelligence, the powers of his speech, and excellence of his
explications of matters in debates. And so that you might see that the rank of
Doctor was conferred on him as if for a certain maturity of judgement, you
should know that this was the thirtieth year of Luther's life. He himself used
to tell that Staupicius ordered him, as he was completely running away and
refusing, to let himself be adorned with this rank, and that Staupicius
jokingly said that there would be a great deal of works for God in the Church
already, which he would use for his own works. (?) To which statement, even
if it was at that time uttered as a joke, nevertheless the outcome responded
that many premonitions precede changes.

Afterwards he began to comment on the Epistle to the Romans, next the Psalms;
he so illuminated these writings that, as light after a long, dark night, so
new doctrine seemed to appear, by the judgement of all pious and prudent men.
Here he pointed out the essential point of the Law and the Evangelists, there
he refuted the error, which held sway at that time in the Schools and in
debates, which taught that men merited forgiveness of sins by their own works,
and that men were justified before God by instruction, as the Pharisees
taught. Accordingly Luther called the minds of men back to the son of God,
and, like the Baptist, he showed that the lamb of God, who took away our sins,
freely offers sins to be forgiven on account of the Son of God, and therefore
this favor ought to be accepted by faith. He also explained other parts of
Ecclesiastical doctrine.

These beginnings of the greatest things put great authority around him,
especially since the morals of the one teaching matched up with his speech,
and his speech seemed born not on his lips, but in his heart. This admiration
of his life produced great changes in the minds of his audience, so that as
even the Ancients said, His character was, almost, so to speak, the strongest
proof. Wherefore, when he later on changed certain accepted rites, honest men
who knew him were less vehemently opposed, and, in those statements in which
they saw, with great sadness, the world torn apart, they gave assent to him on
account of his authority, which he had previously acquired by the illustration
of good things and by the sanctity of his morals.

Neither did Luther back then change anything in rites -- rather he was a
severe guardian of discipline -- nor had he mixed anything of rough opinions
(?). But he was more and more explaining that universal and absolutely
necessary doctrine to all, about penitance, the remission of sins, faith, and
the true consolations in the cross. By the sweetness of this pious doctrine
all were strongly won, and what was pleasing to the learned, as if Christ, the
Prophets, and Apostles were lead out of darkness, jail, and squalor, the
essential point of the Law, and the Evangelists, the promises of the Law, and
the promises of the Gospel, of Philosophy and the Evangelists, became
apparent, <and> something certainly not found in Thomas, Scotus and others
like them, the essential point of spiritual Justice and political affairs.

He approached the understanding of Latin and Greek, to which place the studies
of his youth had already been invited by the writings of Erasmus, wherefore,
since the sweeter type of his doctrine had been shown, many men endowed with
good and free minds, began to abhor the barbaric and Sophistical doctrine of
the Monks.

Luther himself began to give himself to the studies of Greek and Hebrew, so
that having learned the peculiar quality of the language and the diction, the
doctrine having been drawn from the sources, he might be able to judge more
skilfully.

When Luther was in this course of study, venal Indulgences were circulated in
these regions by Tecelius the Dominican, a most shameless Deceiver. Luther,
angered by Tecelius' impious and execrable debates and, burning with the
eagerness of piety, published Propositions concerning Indulgences, which are
extant in the first volume of his writings, and he publicly attached these to
the Temple, which is next to Witteberg Castle, on the day before the feast of
all Saints, 1517. This Tecelius, true to his character, and also hoping he
would obtain favor before the Roman Pontiff, calls his Senate, a few Monks and
Theologians lightly imbued in some way or other with his own Sophistry, and
orders them to cobble something together against Luther. Meanwhile Tecelius
himself, so that he would not be a silent actor, brandishes not just Public
Debates, but thunderbolts, he cries aloud everywhere that this Heretic must be
condemned to fire, he even publicly hurls Luther's Propositions and Debate
concerning Indulgences into flames. These ravings of Tecelius and his Henchmen
place the necessity on Luther of more expansively discussing these matters and
of preserving the truth.

These were the beginings of this controversy, in which Luther, as yet
suspecting or dreaming nothing about the future change of rites, was not at
all completely throwing out indulgences themselves, but only urging
moderation. Wherefore they falsely accuse him, who say that he began for a
praiseworthy reason, so that afterwards he could change the State and seek
psower either for himself or for others.

And he was so removed, that suborned and incited by princes, just as the Duke
of Brunsweig (?) wrote that even Duke Friedrich, looking far ahead, lamented
that struggles were set in motion, although the beginning was from a
praiseworthy matter, nevertheless little by little this flame would wander
wider, as is said in Homer about the Quarrel, From small fear at first, soon
it lifted itself into the upper air.

Since Friedrich was the one Prince of our era both the most fond of public
tranquillity, and the least greedy, and he was especially accustomed to set
forth plans for the common well-being of the world, ? from many matters it can
be seen <that> he was neither an instigator nor an applauder of Luther, and he
often made known his own grief, which he continually proclaimed, fearing
greater dissensions.

But, not only following profane judgements, which bid that the gentle
beginnings of all changes be most quickly suppressed, but also employing the
divine precept in decision, which bids the Gospel to be heard, and which
forbids opposing the known truth, and calls blasphemy horribly damned
condemned by God, a stubborn adversary to the truth, the wise man did what
many other pious and learned men did, he yielded to God, and carefully read
those things which were written, and those which he judged to be true, he did
not want to do away with.

For I know that he often ascertained the opinions of the erudite and learned
about these very matters, and in that Convention, that Emperor Charles V held
in the city Agrippina Colonia after his coronation, affectionately bade
Erasmus of Rotterdam to freely say if he reckoned Luther was wrong in these
controversies about which he had especially discoursed. Then Erasmus clearly
said that he thought Luther was correct, but that he looked for mildness in
the man. Wherefore Duke Friedrich afterward writing to Luther with the
greatest seriousness strongly encouraged him to lighten the harshness of his
pen.

It is agreed that Luther would have promised Cardinal Cajetan that he would be
silent, if he had also enjoined silence on his opponents. From which thing it
is clearly able to be seen that indeed at that time he had not yet shown that
he would in turn set other struggles in motion, but he was desirous of
tranquillity, but little by little he was dragged into other subjects, with
the uneducated challenging him on all sides with the Scriptures.

Therefore the Debates followed, Concerning the essential point of divine and
human laws, concerning the abominable profanation of the Supper of the Lord in
its sale and application for others (cf. applicatio, p.58) (i.e. offering
masses for other people). Here the entire theory of Sacrifice was set forth
and the use of the Sacraments was shown. And when pious men in the Monasteries
heard that Idols must be fled, they began to depart from their impious
servitude.

Therefore Luther added to the explanation of the doctrines on penance, the
remission of sins, faith, and Indulgences, also these topics: the essential
point of the divine and human laws, the doctrine on the use of the Supper of
the Lord and the other Sacraments, and concerning Prayers. And these were the
principal points of contention. Eccius proposed an investigation of the power
of the Roman Bishop, for no other reason than to fire up the enmities of the
Pontiff and the Kings against Luther.

He kept the Apostolic, Nicenean, and Athanasian Creed <as the> most pure (?),
next he fully explained in many writings what and why should be changed in
human rites and traditions, and it is clear what he wanted to be kept and what
form of doctrine and administration of the Sacraments he approved of from the
Confession which Johannes Duke Elector of Saxony and prince Philip Landgraf of
the Catti (?) and others presented in the Augustinian Convent to Emperor
Charles V in 1530. The same is clear from the very rites of the Church in this
city, and from the Doctrine which sounds forth in our Church, whose principal
matter is manifestly expressed in the Confession. I therefore make mention of
the Confession again not only for the pious to contemplate which errors Luther
reproached and the Idols he removed, but also so that they might understand
that it embraces a universal, necessary doctrine of the Church, that he
restored purity in the rites, and that he taught Examples for renewing the
Church to the pious. And it is useful for posterity to know what Luther
approved.

I do not want to recollect in this place those who first publicly offered
either part of the Lord's Supper, those who first ceased saying private Masses
when the Monasteries were first abandoned. For Luther had discussed only a few
things about these matters before the Synod which was in the city Vangionum
(?) in 1521. He himself did not change the rites, but when he was not there,
Carolostadt and others changed the rites: and since Carolostadt did certain
things more tumultously, when Luther returned, he declared what he approved or
disapproved (aeditis?) with clear testimonies of his opinion.

We know that political men vehemently detest all changes, and it must be
admitted that even when upheavals are set into motion by the most just causes,
something evil is to be lamented in this sad disorder of human life. But
nevertheless in the Church it is necessary that the command of God is to be
preferred to all human things. The Eternal Father said this statement about
his Son: This is my beloved Son, listen ye to this man, and he threatens
everlasting wrath against blasphemers, that is, against those who endeavor to
obliterate the known truth, Wherefore Luther's pious and necessary duty was,
especially since he taught the Church of God, to reproach destructive errors
which Epicureans were heaping up with even new shamelessness, and it was
necessary for those who heard to give assent to the one correctly teaching. If
truly change is hateful, if there are many discomforts in upheaval, as we see
with great sadness that there are, the blame is on those who in the beginning
spread the errors, as well on the men who now defend those errors with a
diabolic hatred.

I recall these things not only to defend Luther and his followers, but also so
that pious minds might ponder at this point in time and hereafter what is and
always was the government of the true Church of God, how God through the word
of the Gospel selects the eternal Church for himself out of that mass of sin,
that is from the great dregs of men, among whom the Gospel shines forth like a
spark in the darkness. Just as in the time of the Pharisees nevertheless
Zacharias, Elizabeth, Mary, and many others were guardians of the true
doctrine, So even before these times there were many, who, duly calling upon
God, were more clearly keeping the doctrine of the Gospel, others less so.
Such was also that Old Man, about whom I spoke, who often encouraged Luther as
he was contending with fears, and who, in another way, was a teacher to him in
doctrine and faith. Just as we should pray God with fervent voices to
successively save the light of the Gospel in many men, so Isaiah prays for
those his followers, Seal the law in my disciples. This remembrance then shows
that counterfeit superstitions are not lasting but are rooted out by divine
providence. Since this is the reason for the changes, care must be taken that
errors are not taught in the Church.

But I return to Luther, just as he entered upon this cause without private
lust, so, even if his nature was ardent and irascible, nevertheless he was
ever mindful of his own function -- he only battled by teaching and avoided
taking up arms, and he wisely distinguished from the whole kind the
conflicting duties of a Bishop teaching the Church of God and of Magistrates,
who restrain the multitude of other places by the sword.

Wherefore since at different times the Devil, who is eager to destroy the
Church with temptations and to insult God, and as he is The evil one showing
malignant joy, takes pleasure from the sins and downfall of pitiable men,
<and> has inflammed factious natures to foment disturbances, as also those
similar to Minters (?), he most vehemently condemned those ragings, and he not
only adorned the dignity and all the bonds of the political order but also
defended it. When however I ponder how many great men in the Church have often
wandered in mind in this matter, I am of the distinct opinion that his heart
was governed by not only human earnestness but also by a divine light, because
he stayed so firmly within the boundaries of his office (Or, "so that he
stayed...?).

Accordingly he cursed not only the factious Doctors, Minters, and Anabaptists
of this age but also those Bishops of Rome, who most boldly and shamelessly
asseverate in the Decrees they had written that not only was the duty of
teaching the Gospel enjoined on Peter but Imperial politics were even handed
over to him.

Accordingly he was an exhorter to all to give to God the things of God, to
Caesar the things of Caesar, that is, to worship God with true penance, with
the recognition and propagation of true doctrine, with true prayer, and with
the responsibilites of a good conscience. Indeed let each man respectfully
obey his own state in all civil duties on account of God. And Luther himself
was in fact of such a kind: he gave to God the things of God, he taught
properly, he called on God properly, he had also the other necessary virtues
in a man which are pleasing to God, Finally in political custom he most
consistently avoided all factious plans. I judge that these virtues were so
seemly that other greater one are not able to be wished for in this life.

And although the virtue of the man himself who reverently used the gifts of
God is praiseworthy, nevertheless it is especially necessary to give thanks to
God, because through him He restored the light of the Gospel to us and the
memory of its doctrine was preserved and propagated. Nor am I disturbed by the
shouts of Epicureans or Hypocrites who either laugh at or curse evident truth,
but I declare as true that this very doctrine which sounds out in our Churches
is the uninterrupted concord of the Universal Church of God and that prayer
and life are governed by the requisite admission of this doctrine.
Accordingly <I say> that this is the very doctrine about which the Son of God
says, If any man loves me, he will keep my word, and my Father will love him,
and we shall come to him and build a dwelling in his house. For I am speaking
of the highest Doctrine as it is understood and explained in our Churches by
the pious and learned. For even if some men at times explain something more
properly and elegantly while other men explain less so, or one man speaks
sometimes more unpolished than another, nevertheless there is harmony among
the pious and educated about matters of the greatest importance.

And as I often think hard about the doctrine of all times
<handed down> by the Apostles uninterruptedly from that time, after
the initial purity four prominent changes of doctrine seemed to have followed.
The age of Origen, even if there were some men or other thinking rightly, I
think that Methodius, who condemned the ravings of Origen, was the sort of
man, nevertheless in the hearts of the multitude he turned the Gospel to
Philosophy, that is, he spread this persuasion, that the moderate instruction
of reason obtains the remission of sins and that it is justice about which was
said: The just man will live from his own faith. This age almost completely
lost the essential point of the Law and the Gospel and gave up the Apostolic
teaching, For it did not keep the natural meaning in the words "letter,"
"spirit," "justice," "faith." And having lost the peculiar nature of words
which are the signs of things, it is necessary to fabricate other things.
Pelagius' error, which spread widely, arose from these seeds. And since the
Apostles had given the pure doctrine, or, the pellucid and most health-giving
sources of the Church, he filled the Beginnings (?) with a great deal of mud.

So that the errors of this age would be corrected from at least some part, God
roused up Augustine, this man moderately cleaned the sources again, nor do I
doubt, if this man would have been the Judge of the disputes of this age, that
we would be reckoned straightaway by the same vote. He clearly thought
precisely as we do about the gratuitous remission of sins, justification by
faith, the use of the Sacraments, and the indifferent things. However even if
here he explained more eloquently or properly what he wanted, there less so,
nevertheless if the Reader would bring brilliancy and skill in judging to him,
he perceives that he thinks as we do. For the fact that our adversaries
sometimes cite Augustine against us after having picked out sayings from him,
and that they make an appeal to the fathers with a great shout, does not mean
they do this out of eagerness for the truth and antiquity, but they
deceitfully manufacture the authority of the ancients with the Idols before
them, those Idols which had been unknown until a later age.

But nevertheless it is certain that the seeds of superstitions existed in that
age of the Fathers. On that account Augustine decided certain things about
prayers, even if he spoke less uncouthly about these than others did. However
the pollutions of one's own age always sprinkle some of the follies with even
individuals goods, because just as we are well disposed to our country, so to
to the rites at hand on which we were brought up, and that saying of Euripides
is absolutely correct, Everything familiar is pleasant. Would that all those
who boast that they follow Augustine actually return to the uninterrupted
idea, and, if I may put it this way, the heart of Augustine, and not merely
deceitfully twist mutilated sayings into their own beliefs.

And light having been restored to the writings of Augustine, it benefited
posterity, For thereafter Prosper, Maximus, Hugo, and those similar who direct
studies, even to the age of Bernard, follow almost the rule of Augustine.
Meanwhile nevertheless the Empires and wealth of the Bishops were growing, and
just as the age of the Titans followed, profane and uneducated men reign in
the Church, some of whom had been refined in the arts of the Roman court or in
the doctrine of the law court.

So Dominicans and Franciscans arose, who, when they saw the luxury and wealth
of the Bishops, loathed profane morals, set up a simpler way of life and shut
themselves up as if in the jails of discipline. But at first their
inexperience increased the superstitions, then, when they saw that the studies
of the men in the Schools were turned solely toward forensic doctrine, because
already at Rome lawsuits were increasing the power and wealth for many, they
themselves endeavored to call men back to Theological studies but they lacked
a plan. Albert and those like him who had given themselves over to the
doctrine of Aristotle began to transform the doctrine of the Church into
philosophy. And these four ages poured not only mud but moveover poisons into
the Gospel sources by approving ideas -- plain Idols -- and there is so great
a labyrinth and false opinions in Thomas, Scotus and those similar that the
sounder Theologians ever desiderated another simpler and purer kind of
doctrine.

Nor can it be said without remarkable shamelessness that there was no need for
the change of this doctrine, since it was evident that the great part of the
Sophisms in those public debates were in no way grasped by those who grew old
in that kind of doctrine. Then the idolmania is openly confirmed, when they
teach the attachings (efficaciousness of works; applicationes; cf. p.35) of
Sacrifice from work, when they excuse the invocations of statues, when they
deny that sins are gratuitously forgiven by faith, when out of human
Ceremonies they make those (?) of good conscience into an executioner, and
finally there are many other things more loathsome and blasphemous, which,
when I think about them, I shudder with my whole body.

Therefore we give thanks to God the eternal Father of our Lord Jesus Christ,
who wanted the dirt and poisons to be driven out again from the Gospel sources
by his minister Martin Luther, and he restored the pure doctrine of the
Church, wherefore it is proper for all pious thinking men in the whole world
to join prayers and lamentations together and to beg with burning hearts that
God strengthen that which he has done among us on account of his holy temple.
This is your word and promise, o living and true God, the etenal Father of our
Lord Jesus Christ, creator of all things and of the Church, On account of my
name I shall pity ye, on account of me, On account of me I shall not be
reproached. I pray You with my whole heart on account of your glory and the
glory of your Son always to unite to you the eternal Church also among us by
the word of your Gospel, and on account of your Son our Lord Jesus Christ
crucified for us and resurrected, intercessor and suppliant, and to guide our
hearts by the holy Spirit, so that we may truly call upon you and fulfill the
duties pleasing to you.

Guide also the studies of doctrine and govern and preserve these governments
and their order, which are the homes of your Church and disciples, since you
created the human race for this reason so that you be known and invoked by
men, wherefore you also made yourself known by brilliant witnesses, may you
not allow these battles in which your doctrine sounds forth to be destroyed.
And since your Son our Lord Jesus Christ, as he was about to undergo his
trial, prayed for us: Father, sanctify them in truth, your Word is truth. We
join our prayers to the plea of this our Priest and we beg together with him
that your doctrine may ever shine out in the human race, and that he govern
us. We heard Luther also daily praying these, and during these prayers his
soul was calmly called from his mortal body, when he had already completed his
sixty-third year.

Posterity has many monuments of the man's doctrine and piety. He published
Teachings in which he embraced the saving doctrine and the necessity for men
instructing good minds about penance, faith, the true fruits of faith, the use
of the Sacraments, the essential point of the Law and the Gospel, the honor of
the political order, and finally the principal Articles of doctrine which must
of necessity be present in the Church. Next he added Cross-examinations in
which he refuted many destructive errors among men.He published
Interpretations as well, that is, many commentaries on the Prophetic and
Apostolic writings, in which genre even his opponents admit that he surpassed
the commentaries of all men which are extant.

All pious minds see that these merits are great, but indeed he equaled these
works in usefulness and labor, the translation of the old and new Testament,
in which there is such great clearness that instead of a Commentary the very
German reading itself is able to exist, which is not however bare but has the
most learned notes added to it, and the arguments of individual sections which
teach the most important part of the heavenly doctrine and which educate the
Reader about the kind of style, so that from the very sources themselves good
minds would be able to take solid witnesses of doctrine for use. For Luther
did not want to detain them in his own writings but to lead forth the minds of
all to the sources. He wanted us to hear the word of God itself, and by this
way he wanted true faith and prayer to be kindled in many, so that God be
truly worshipped and many men be made inheritors of everlasting life.

It is fitting to publish with thankful mind this purpose and these so great
labors and to remember them for the sake of an exampleso that each of us also
for our own sake will be eager to adorn the Church. For the whole of life and
all the studies and plans of life must be especially referred to these two
ends, First so that we embellish the glory of God: Next that we benefit the
Church. About the one of which Paul says, Do ye all for the glory of God.
About the other Psalm 122, Ask ye peace for Jerusalem. And the most pleasing
promise is added in the same verse, Those who love the Church will be happy
and blessed. May these heavenly commands and these promises invite all men to
correctly learn the doctrine of the Church, may they love the ministers of the
Gospel and the beneficial Doctors, and may they bring eagerness and dedication
to spreading the true doctrine and to preserving the harmony of the true
Church.

-----------

T h e D e e d s of Reverend Father Doctor Martin Luther in the Assemblies of
Princes at Worms before Emperor Charles V, the Princes, Electors, and the
nobility of the Empire follow.

In the Year of Our Salvation 1521 after Misericordia Domini Sunday (Second
Sunday after Easter), Tuesday, Doctor Martin Luther entered Worms, called by
Emperor Charles, he the fifth King of the Spaniards of <that> name, Archduke
of Austria etc. who in the first year of his Reign celebrated the first
gathering of Princes in that royal city.

However since three years before Doctor Martin had proposed at Worms in Saxony
certain Paradoxes against the Tyranny of the Roman Bishop to be debated (which
nevertheless meanwhile were censured, damned and burned in different ways by
the Papists, yet refuted by no one either by Scriptures or by logical
arguments), the matter began to incline toward a disturbance, with the people
watching the cause of the Gospel against the Clerics.

And for this reason it seemed good, with the Roman Legates stirring things up,
that Luther himself be summoned by the Imperial Herald, and he was led in this
by the Emperor and the princes giving letters of safe passage.

He was summoned, he came, and he stopped at the Senate (?) of the soldiers of
Rhodes, or <as> they are called, of the German order, where he stayed in
hospitality and was greeted and sought after even late into the night by many
Companions, Barons, honored Cavalry Officers, and Nobles, Priests and Laymen.

But to many men both of the opposing party and to others his arrival happened
directly contrary to opinion, for even though he had been summoned by Imperial
messenger and by letters given of public safety, Nevertheless because, for a
few days before he came, his books were condemned by letters posted publicly
and privately, no one thought that he would arrive condemned by this
prejudgment.

And when in the neighboring town of Oppenheim, where Luther first learned
these things, a deliberation was held by his friends and many of them
concluded that he himself should not expose himself to danger, since he saw
that these beginnings were done against a given promise, With all listening,
he himself responded with a courageous spirit, "Because I was called, it was
decreed and is certain that I truly enter the city in the name of the Lord
Jesus Christ, even if I know that as many Devils are opposed against me as
there tiles in all the houses of the entire world, etc."

On the next day after his arrival, Wednesday, a noble Man, Master of the
Imperial cavalry, Ulrich of Pappenheim, having been sent by the Emperor, came
before luncheon, showing to Doctor Martin the command of Emperor Charles that
at the fourth afternoon hour he present himeself before the Imperial Majesty,
Princes, Electors, Dukes and the remaining Orders of the Empire, he would hear
to what he was summoned, Which Doctor Martin, as he ought, accepted.

And immediately after the fourth hour of that day was heard, D. Ulrich of
Pappenheim came and Caspar Sturm Imperial Herald through Germany, (by which
Truce-Officer Doctor Martin had been called forth from Witteberg and brought
down to Worms) who accompanied the very one called forth through the garden of
the Rhodians' Senate, into the lodging of the Companions' of Palatine.

And so that he would not be exposed to the crowd which was great in the just
road to the Imperial house, he was led down through some hidden steps in the
Auditorium, nevertheless he was not hidden to many, who were barely prevented
by force from entering, and many fell to blows in eagerness to see Luther.

When therefore he stood in the sight of the Imperial Majesty, the Princes,
Electors and Dukes, in short, everyone of the Empire's orders who attended on
the Emperor, Doctor Martin was at first admonished by Ulrich of Pappenheim not
to say anything unless asked.

Then the Orator of the Imperial Majesty, Johannes Eck, of the general Official
of the Bishop of Treves, in a loud and intelligible voice, first in Latin,
then in German, by the order of the Emperor spoke and moved the following
resolution against that man, or one similar in effect to it, which follows its
manner.

"Martin Luther, the Sacred and unconquered Imperial majesty, on the advice of
all Ranks of the holy Roman Empire, orders you to be called hither to the seat
of his Majesty, so that I may interrogate you about these two points: First,
do you confess that these books before me (a bundle of your books in Latin and
your writings in German having been displayed) which circulate under your name
are yours, and will you acknowledge those as yours or not? And Second, whether
you want to retract and renounce those and the contents of the same or rather
to cling and acknowledge the same?"

Here, before Luther responded, Doctor Jerome Schurff, who was standing quite
near Doctor Martin, shouted out, "Let the books be given a name."

This Official of Treves read out by name from the books of Doctor Martin
Luther those which were written at the same time at Basel, among which also
were counted the Commentaries on the Psalter, the Treatise on good works, the
Commentary on the Lord's prayer, and in addition to these other
non-disputatious Christian treatises.

After these and to these Doctor Martin gave these answers back in Latin and
German: "By the Imperial Majesty two things are proposed to me: First, Whether
I wish to acknowlege as mine all the books having my name; Second, Whether I
wish to defend or in fact to denounce something from those writings which were
written and published up to this point by me.

"To which I shall respond as briefly as I can and correctly.

"To begin with, I cannot help but embrace as my own the books already named
and I shall never indeed deny anything of them. "Next, so that I may set forth
what follows, whether I want to defend everything in an equal degree or to
renounce, Because the investigation is about the faith and salvation of souls,
and because it concerns the divine word than which nothing is greater in
heaven as on earth, which is seemly for all of us to be afraid deservedly, it
was accidental and equally dangerous that I publish something unconsidered,
since I could be able to defend both less than matter and greater than the
truth, not previously thought-out, either of which brought me into the thought
which Christ related when He said, 'Who denies me before me, I shall also deny
him before my Father who is in the heavens.'

"Therefore I ask, and especially humbly, of the Imperial Majesty for time for
deliberating about this case, so that I may satisfy the one interrogating
without injury to the divine word and danger to my soul."

From that a deliberation of the Princes began, which the Official of Treves
reported thus: "Even if you, Martin Luther, have already been able to perceive
sufficiently from the Imperial order to what you have been summoned, and
already unworthy about that case, since a longer delay is given for thinking,
Nevertheless out of the inborn clemency, the Imperial Majesty grants one day
for your contemplation, in order that tomorrow at the same hour you appear in
person and not set forth your written thought but relate it orally."

After these Doctor Martin was brought back to his inn by the Herald.

In which matter in order that something not be omitted, between going to hear
the Emperor's order and when Luther was already in the very assembly of
nobles, he was strongly reminded by others in another voice to act manfully
and not to fear those who were able merely to kill his body, but were not able
to kill his soul, but rather to fear that one who could send both his soul and
body into hell.

The same: When you (pl.) stand before the Kings, do not ponder what you say,
for it will be given to you at that hour, etc. On the following Thursday,
after four in the afternoon, the Herald came and led Doctor Martin, having
been received, into the Palace of the Emperor, where he remained until six on
account of the Princes' affairs, anticipating a large crowd of men, with he
himself spending time before the throng, And when the assembly was made and
Doctor Martin stood before it, the Official sent forth these words.

"Martin Luther, yesterday evening the Imperial Majesty told you this hour,
Since you indeed openly accepted the Books which we enumerated yesterday as
yours.

"But to the question, Do you want something of yours to be considered null and
void, or do you approve everything which you acknowledge, you sought
deliberation, which now has its end, Even if by law you ought not have
demanded more time for thinking, you knew by so much time to what you were
called.

"And it was agreed by all that the business of faith is so certain that each
one having been summoned at whatever time was able to give back his sure and
unchanging explanation, much more should you so great and so well trained a
professor of Theology.

"Come, at least answer the Emperor's demand, whose liberality you perceived in
bringing about time for thinking.

"Do you want to regard all the books as admittedly yours? or do you in truth
want to retract something?"

The Official said these things in Latin and German. Doctor Martin himself
responded in both Latin and German, albeit humbly, not clamorously, and
modestly, not nevertheless without Christian ardor and steadfastness, and
thus, so that his Opponents desired a speech and a spirit more disheartened.
But much more eagerly they await a Retraction, the hope of which, after the
time for deliberating was desired, some men had conceived.

Then he replied in this way.

"Most Serene Lord Emperor, Most Distinguished Princes, Most Merciful Lords,
obeying the limit determined for me yesterday evening I appear, beseeching
through the mercy of God, that your most serene Majesty, and your most
distinguished Lordships deign to hear mercifully this case of (as I hope)
justice and truth. "And if through my inexperience I have not given worthy
titles to someone or I have erred in some way or other in courtly manners and
actions, kindly forgive since I am a man experienced not in Palaces but in the
corners of Monks, who is able to testify nothing else about myself than that
by that ingenuousness of soul I have learned and written only this, that I
should look only to the glory of God and the genuine education of the faithful
of Christ.

"Most serene Emperor, Most distinguished Princes, Most Merciful Lords, To
those two Articles proposed to me yesterday through your Most serene Majesty,
namely: Whether I acknowledge the books examined and published under my name
as mine and whether I want to persist in these defences or to retract I gave
my prepared and clear answer, concerning the previous Article, in which I
continue steadfastly, and I shall continue into eternity, That those books are
manifestly mine and published under my name by me, unless perhaps in the
meantime it happened that either by the cunning of rivals or by churlish
wisdom something in them was changed or was perversely excerpted.

"For clearly I do not acknowledge something else, only that which is of me
only and written by me alone, except the interpretation of all diligence of
any kind.

"To the second I would respond, I ask, that your Most serene Majesty and your
Lordships deign to turn your attention. "My books are not all of the same
type: For there are some in which I handled the piety of faith and morals so
directly and Evangelically that my Opponents themselves are forced to admit
that those books are useful, blameless, and clearly worthy of the Christian
text.

"But the Bull, although harsh and cruel, declares some of my books harmless,
also permits to those to be condemned with a absolutely monstrous judgment.

"And so if I were to begin to retract those, I beseech you, what would I do,
unless I were the one man of all mortals to condemn that truth, which Friends
and Enemies equally acknowledge, the only man of all fighting against a united
acknowledgment.

"There is another type (of my writing) which attacks the Pope and the doctrine
of the Papists, just as against those who by their own doctrines and worst
examples have desolated the Christian world in both direction by an evil of
the soul and the body, For no one can either deny or dissimulate this, since
the witnesses are the experiences of everyone and the complaints of all men,
that not only the consciences of the faithful have been most terribly
entrapped, harassed, and tortured through the laws of the Pope and the
doctrines of men, but in particular the money and properties, especially in
this famous nation of Germany, have been devoured by an unbelievable Tyranny,
and are devoured to this day without end and in shameful ways: since
nevertheless they themselves by their very own laws (as in distinctio 9. &
25., quaestio 1. & 2.) take care that laws of the Pope and doctrines contrary
to the Gospel or the sayings of the Fathers are to be reckoned erroneous and
false.

"So if I retracted those, I would offer nothing else than that I would
increase the strength of the Tyranny, and to such great impiety I would have
already opened not the windows but the doors, rioting wider and more freely
than up until now ever dared, and it would be by the testimony of this my
retraction, that the most unrestrained reign and most unpunished for their
wickedness, by far the most intolerable to the wretched commons, <was>
nevertheless strong and stable, especially if I boasted, this was done by me
under the most serene authority of your Majesty and of the entire Roman
Empire.

"O good God, how great a cover for wicknedness and Tyranny I would then be.

"There is a third type of them, which I wrote against some private and
individual (as they call <them>) persons, against those naturally who
endeavored to defend the Roman Tyranny and to destroy the piety taught by me.

"Against those I admit that I was harsher than is fitting for religion or
profession, for I neither make myself someone Holy, nor do I debate about my
life but about the doctrine of Christ.

"Nor is it honest for me to retract those, because by this retraction it would
again happen that Tyranny and impiety would reign by my patronage and rage
more violently against the people of God than they ever reigned.

"Nevertheless because I am a Man and not God, I am not able to support my
books by another patronage than my Lord himself Jesus Christ supported his own
doctrine, who when he was before Annas having been asked about his doctrine
and received a blow from the officer said: If I have spoken badly, produce the
evidence about the evil.

"If the Lord himself, who knew that he was not able to sin, did not refuse to
hear evidence against his own doctrine, even from the most worthless servant,
by such much more I six times, only being able to sin, ought to seek out and
hope if anyone wishes to offer evidence against my doctrine.

"And so I ask through the mercy of God, Most Serene Majesty and your Most
Exalted Lords, for someone finally, either the highest
<ranked> or the lowest be able to give evidence, refute the errors,
gain the upper hand by the Prophetical and Apostolic writings, for I will be
the most prepared, if I will taught, whatever error to retract, and I will be
the first to cast my books into the fire.

"From these I reckon that it is made clear that I have considered and
reflected on the risks and dangers enough, or the passions and disagreements
stirred up in the world on the occasion of my doctrine, about which I was
gravely and forcefully warned yesterday.

"Clearly that condition in matters is the most pleasing of all to me, to see
on account of the word of God passions and disagreements brought about, for He
is the way, the outcome and result of the word, For he said, I did not come to
bring peace but a sword, For I came to divide the man against the father etc.

"Accordingly we must ponder, since our God is wonderful and terrible in his
counsels, lest by chance that which is attempted in such great studies, if we
begin from the condemned word of God, turns afterwards rather into an
intolerable flood of evils, and what must be avoided, that the Reign of this
best Youth Charles the Prince (in whom after God there is much hope) be made
misfortunate and inauspicious.

"I would have been able to demonstrate the matter more fully by Examples from
scripture, about Pharaoh, the King of Babylon, and the Kings of Israel, who
back then most especially destroyed themselves, since they were eager to
pacify and stabilize their Reigns by the wisest counsels.

"For it is he himself who grasps the crafty in his cunning, and he overturns
mountains before they know.

"And so it is necessary to fear God.

"I do not say these because there is need either for my doctrine or my warning
in these whirlwinds, but because I ought not to turn aside the obedience owed
my Germany.

"And I entrust myself to these your Powers and to your most Serene Majesty,
humbly asking, that they not permit me to be rendered hateful to them by the
efforts of my Adversaries without cause. I HAVE SPOKEN."

To these words, the Orator of the Empire similar to one accusing, said, that
Luther did not respond to the point, nor ought he have been called into
question things which long ago in Councils had been condemned and defined, For
that reason a simple and not complicated response was asked of him, Whether he
wanted to retract or not?

Here Luther, "Since your most Serene Majesty and your Powers seek a simple
response, I will give that, neither sophistical nor pointed in this way:
Unless I shall be refuted by the tesimonies of the scriptures or by evident
reason, (for I believe neither in the Pope nor in the Councils alone, since it
is agreed that they have rather frequently errred and have contradicted
themselves) I am defeated by the writings prompted by me, and my conscience
having been caught in the words of God, I am not able to retract nor do I want
whatever is neither safe nor upright, since it goes against my conscience.

"Here I stand I can do nothing else God help me. Amen."

This oration delivered by Doctor Martin, the Princes moved into deliberation.
The Official of Treves begin to attack the examination in this way.

"Martin, you have responded more impudently than befits your person, and
moreover not to the proposition, you divide the Books in different ways, but
in such a way that they all contribute nothing to the investigation.

"The fact is that if you would have recanted those in which the great part of
your errors is, without a doubt the Imperial Majesty and his inborn clemency
would not tolerate the persecution of the rest of them which are good.

"However you revive what the universal Council of Constance, assembled from
the entire German nation, condemned, and you want to be defeated through
scripture, in which you violently rant. "For what does it matter to make known
a new Controversy about matter condemned for so many ages by the Church and
the Council?

"Unless by chance an explanation must be rendered to any one about anything
whatsoever.

"The fact is if he carried his point once that he must be refuted by
scriptures, whoever contradicts the Councils and the ideas of the Church, we
shall have nothing sure or fixed in Christianity.

"And this is the reason why the Imperial majesty asked of you a simple and
plain respone, either negative or affirmative.

"Do you wish to support all your writings as for the Church? Or to in fact
retract something from them?"

Then Doctor Martin asked that the Imperial Majesty allow him, led and
prevented by sacred scriptures, not to be forced to reply against his
conscience without the manifest arguments of his opponents.

The response sought was not sophistical, but simple and straight-forward.

He had nothing else than what what he had also given before: Unless by
sufficient arguments his Adversaries lay out the conscience caught by those,
which they themselves call, errors, nor was he able to get out of the nets in
which he had been involved. Not directly true are whatever the Councils have
decided, on the contrary, the Councils have been mistaken and have often
defined things contrary to themselves, therefore the argument of his opponents
does not carry weight.

He was able to point out that the Councils have gone wrong, he was not able to
retract what was carefully plainly represented in scripture.

To which nothing was replied by the Official, that not even in the littlest
point, forsooth, was he able to show that the Council had gone wrong.

Doctor Martin promised to truly show that he was able and willing.

When however darkness covered the entire auditorium each accordingly went home
to his own home.

A good part of the Spaniards followed after the man of God, Luther, as he was
departing from the Imperial Majesty and Tribunal, with yells and mocking
gestures in a great roar.

On Friday after Misericordia Domini, when the Princes, Electors, Dukes, and
the remaining Ranks who were accustomed to be present at consultations had
convened, the Emperor sent a Decree into the Senate containing the following:
"Our ANCESTORS and the Christian Princes themselves, were in no way less
obedient to the Roman Church than now Doctor Martin Luther attacks it, And
because he has taken it into his heart not to depart even a hair's width from
his errors, we are not able deviate from the dignified Example of our
Ancestors, in defending the ancient faith, and by bringing aid to the Roman
seat: Martin Luther himself and his followers we pursue with excommunication,
and by other ways if they appear for the extinguishing <of Luther and co.>.

"Nevertheless we are unwilling to violate the given and received security,
rather we are about to take pains that he return preserved to the place whence
he was summoned."

This statement of Emperor Charles the leading Electors, Dukes, society of the
Empire, turned over through the entire Friday afternoon, even an entire
Saturday followed, in this way, that Doctor Martin as yet received no response
from the Imperial Majesty.

In the meantime he was seen and visited by many Princes, Companions, Barons,
Cavalry Officers, Priests, religious and lay, nor can I say <how many> from
the number of the commons, These ever occupied the senate nor were they able
to get their fill by seeing. Two broadsides were even put up, one against
Doctor Luther, the Other, as it seemed, for the Doctor.

Though by a great many intelligent men, this very deed was craftily reckoned
by his Enemies so that an occasion would be employed for annulling the given
safe conduct.

The Monday after Jubilate Sunday (Third Sunday after Easter), before dinner,
the Archbishop of Treves declared to Doctor Martin that he should prepare to
appear before him four days at the sixth hour before lunch, having again
appointed a place.

On Saint Gregory's Day, shortly before lunch, he who was from the Clerics of
the Archbishop of Treves returned to Luther, with the order of his Prince,
seeking, that on the next day at the hour recently designated he appear at the
inn of his Lord.

Wednesday after the birth of George, complying with the agreement, Doctor
Martin entered the inn of the Archbishop of Treves, led in by his Priest and
the Imperial Herald, with those following him who traveled with him from
Saxony and Thuringia as he came here, and some other close friends besides,
where before the Archbishop of Treves <were> Joachim the Marquis of
Brandenburg, George the Duke of Saxony, the Bishops of Augsburg and
Brandenburg, George the Companion Teacher of the Teutons, Johann Bock of
Arge?, Vuerdheymer, and Pentinger the Doctors.

Doctor Voeus, from the clerics of the Marquis of Baden, began to speak and
protested that Luther himself was not called in this, so that they would
consult with him as if in a public debate or dispute, but only out of
Christian charity and a certain mercy, the Princes obtained from the Imperial
Majesty that they be permitted to encourage him mercifully and affectionately.

Then he said, "The councils, even if they have decreed contradictory things,
have not nevertheless decreed contrary things, Because if they had erred in
the highest degree, if you will, on that account nevertheless they have not
overthrown their authority, merely so much as anybody would want to strive
against those things by his own sense."

Inferring much from the Centurion and Zaccheus, even from human arrangements,
from Religious ceremonial decrees, confirming that all those things were
sanctified to restrain changes, according to the nature and change of the
times, neither are the changes, according to the nature and change of the
times, nor is the Church able to be without human arrangements.

<He said that> the tree is learned from its fruits.
Nevertheless many good things are said to arise from laws. The fact is that
Saint Martin, Saint Nicholas and many other Saints attended Councils.

Next, <he said that> Luther's books would rouse up tremendous disturbances and
unbelievable uproars.

Because in the book On Christian Freedom the commons is taken advantage of to
cast off the yoke, to establish disobedience: Now it is by far different than
when there was one heart and soul together among the faithful, so there is
need for laws. Besides it must be considered that since he had written many
good works, and without a doubt in good spirit, e.g. Concerning the Threefold
Justice, and others, the Devil already works this through hidden ambushes, so
that all his works be condemned for eternity. For from this which he wrote
last, it truly is judged how the tree not from the flower but from the fruits
is recognized.

Then he added words about the mid-day Devil and the work by walking in
darkness and the flying arrow.

The entire speech was exhortatory, full of rhetorical commonplaces about
honesty, the utility of Laws, and conscience from the region of dangers, and
communal and individual salvation.

At the beginning, the middle, and the end repeatedly impressing that this
admonition was made with the most well-disposed will and a certain exceptional
mercy by the Princes.

Concluding, he added threats in the Epilogue, saying that if he were to
persist in the proposition, the Emperor would proceed to expel him from the
Empire, admonishing him to reflect and weigh out these and the remaining
things.

Doctor Martin replied, "Most Merciful and Illustrious Princes and Lords,
Concerning that most merciful and kindly will, from which this admonition
began, I thank you as humbly as I can.

"For I realize that I am a little man far lower than that I should be reminded
by Princes so great."

Then he boldly proclaimed that He did not reproach all the Councils but only
the Council of Constance, for this reason above all, because it condemned the
word of God, which John Hus made manifest in the Article condemned there, that
the Church of Christ is the company of the predestined.

It is certain that the Council of Constance condemned this Article and thus
consequently this Article of our faith: I believe in the holy Church,
Universal.

Accordingly he said that he was not able to recant and threaten his life and
blood, therefore he was not now reduced to being forced to retract the evident
word of God.

For in this defending he ought to obey God rather than men.

And he said he was not able to avoid the Scandal of faith on this occasion,
for the Scandal was twofold, of charity and of faith. Of Charity, because it
consists of morals and life, of Faith or, in truth, of doctrine, because it
consists of the word of God, and he was not now able to avoid this, For it was
not in his power so that Christ not be the rock of Scandal.

If the sheep of Christ were fed by the pure food of the Gospels, the faith of
Christ truly preached, and the Ecclesiastical Magistrates were truly good and
pious, who would faithfully do their duty, there would be no need to burden
the Church with human traditions etc.

He knew that Magistrates and ones in power must be obeyed even though they
lived evilly and unjustly.

He knew that it must be yielded to one's own sense, and he taught this in his
writings, and he would most obediently maintain all these, only he would not
be driven to deny the word of God. After Doctor Martin left, the
Princes discuss what should be answered to the man.

Accordingly he was recalled into the dining-room, the Doctor of Baden sought
the earlier matters again, admonishing that he submit his own writings to the
judgement of the Emperor and the Empire. Doctor Martin replied humbly and
modestly that he neither allowed nor would he allow that he be said to have
run away from the judgement of the Emperor, Nobles and Ranks of the Empire.
For he was so far from avoiding their examination through fear that he would
allow his own <writings> to be weighed most exactly rather by the least
<qualifed>, only let this be done by the authority of the divine word and
sacred scripture.

However the word of God was so evident on his behalf that it would not allow
<him> to yield unless having been taught things better than the word of God.

For he learned that Saint Augustine wrote that this honor holds only in those
books which are called Canonical, so he <said he> would believe the true ones;
the Other Doctors in truth would be valued for ever so great sanctity or
doctrine, if they wrote true things -- <he said> only then would he believe
them: On these points Saint Paul wrote to the Thessalonians, Examine
everything, what is good keep.

And to the Galatians: Even if an Angel comes from heaven and preaches
something different, let him be anathema, and so he must not be believed: For
that reason he humbly asked that they not urge his conscience bound by the
chains of scripture and the divine word to deny the word of God so clear and
<he asked> that they consider him committed and they especially bring about
before the Imperial majesty that he not be forced to do anything in this
matter against his conscience, otherwise he would do everything rather most
obediently.

As he was saying these things the Marquis of Brandenburg, Elector Joachim,
asked him whether he had said that he would not yield unless refuted by sacred
scripture.

Doctor Martin replied, "Also, most merciful Lord, by the clearest and evident
proofs possible."

So when this Meeting was adjourned, the rest of the Princes set out into the
Senate, the Archbishop of Treves summoned Doctor Martin to his own
Dining-room, with Johannes Eckius his own Official and Cochleus having been
sent: Doctor Jerome Schurff and Nicholas Ambsdorff were standing by Doctor
Martin Luther.

There the Official then began to adduce proof just as a Sophist and a Canon
Lawyer, defending the case of the Pope.

<He said> heresies almost always arose from sacred writings, as
Arrianism from this passage of the Gospel: Joseph did not know his wife, until
she bore his first-born.

Next having progressed so far, in order to strive to tear loose this
proposition, that the Church universal is the company of the Saints, He even
dared to make wheat from tare, and Limbs from the excrements of bodies.

After making public these and similar ridiculous and worthless ideas, Doctor
Martin and Doctor Jerome Schurff reproved them, soberly nevertheless, as
having nothing to do with the matter itself, Johannes Cochleus sometimes
making noise in the midst of this, he tried to persuade Doctor Luther to
desist from what he began and to abstain completely from writing and teaching
thereafter.

At length they departed.

Around evening of the same day, the Archbishop of Treves announced to Doctor
Martin, through his agent Ambsdorff, that the public safety was lengthened by
the Emperor into two days, so that he would meanwhile be able to talk with
him.

So on this next day, Doctor Peutinger and Doctor Baden would come to him and
he himself would indeed talk with him.

Therefore on Thursday, Saint Mark's Day itself, before Noon, Peutinger and
Baden attempted to persuade Doctor Martin to allow without reservation and
completely the judgement by the Emperor and the Empire on his own writings.

He replied: He would do and allow everything if only they relied on the
authority of sacred scripture: For otherwise he would commit to nothing less.

For God spoke through the Prophet, Do not trust in princes, in the sons of
men, in whom there is no salvation.

The same: Accursed is he who trusts in man.

To the more vehement urgings he replied that nothing less should be allowed to
the judgement of men than the word of God.

So they went away saying that they would return before lunch so that he could
deliberate how he would reply better.

After lunch they returned, they attempted in vain the same thing which <they
had attempted> before Noon.

They begged that he submit his writings at the least to the judgement of a
future Council.

Luther allowed this, but on this condition, that they themselves should show
the excerpted Articles from his own books which would be submitted to the
Council, in such a way nevertheless that they give judgement about those from
the Scriptures and that they prove the contrary from the testimonies of the
same.

And so after those men left Doctor Martin, they told the Archbishop of Treves
that Martin promised that he would commit his writings to the Council, in some
Articles, and meanwhile he would be silent about the same.

Which Doctor Martin had never considered, he who had never been able to be
persuaded by neither any warnings nor threats to want to either renounce his
Books or submit them to the judgement of men, books which he had fortified by
clear and evident Scriptural testimonies, unless he were proven incontestably
by sacred writings and plain arguments that he had erred.

So it happened by a singular gift of God that the Archbishop of Treves who was
about to listen to him personally summoned Doctor Martin, When, since he had
perceived a contradiction which Peutinger and Baden had said, he asserted that
he would not undertake a costly case, unless he had listened to him: For
otherwise he was about to approach the Emperor at once and would say what the
Doctors had reported.

The Archbishop of Treves in fact acted most mercifully toward Doctor Martin,
first, by removing all the Witnesses, both from the Emperor and the Empire and
in particular from the court of the Council.

Doctor Martin concealed nothing from Treves in this conversation, maintaining
that it would hardly be safe to entrust so great a matter to those men, who
after attacking with new commands the one called forth under the protection of
safe-conduct, condemned his own opinion and approved the Bull of the Pope.

Then after his Friend was admitted, the Archbishop of Treves asked for
remedies from Doctor Martin with which he would be able to answer this case,
Luther replied, "There are not better remedies that about which Gamel in Acts
5 has said, with Saint Luke as witness, If this need the counsel of men, let
it be dissolved, If in truth it is from God, ye will not be able to dissolve
it.

"The Emperor and the ranks of the Empire can write to the Roman Pontiff that
they know for certain, if this proposition of his is not from God, it will
perish of its own accord within three nay two years."

When Treves said what would he do, if the Articles were excerpeted to be
summited to the council, Luther replied: "Provided they are not those which
the Council of Constance condemned."

The Archbishop of Treves says that he indeed feared those very ones would be
submitted.

Yet Luther said "I am neither able nor willing to be silent about such a
thing, as I am certain that the word of God was condemned by those Decress,
Accordingly I would rather lose my life and head than abandon the word of the
Lord so clear."

The Archbishop of Treves seeing that Doctor Martin would by no means submit
the word of God to the judgement of men, dismissed him mercifully, And he
replied to him asking to obtain a merciful leave for himself from the Imperial
Majesty: "I will properly take care of the thing and I will carry back word of
it."

And so not much after, the Official of Treves, with a certain Maximilian
Secretary from the Chancellors of the Emperor at hand, told Doctor Martin in
his own lodging, by the command of the Emperor, That, because having been
admonished so many times by the Imperial Majesty, Electors, Princes, and the
Orders of the Empire in vain, he did not want to return to the heart and
unity, it remains for the Emperor (as Advocate of the Catholic faith) to
proceed.

So the command of the Emperor is that he return to safety within twenty-one
days hence, under the protection of the safe-passage, and, by freely saving
himself, not to upset the commons on the way by neither preaching nor writing.

When he heard this, Doctor Martin most modestly replied, "Just as it was
pleasing to the Lord, so this was done, Let the name of the Lord be praised."

Then he added, First of all, I, a suppliant, give thanks to the Most Serene
Imperial Majesty, Princes, and remaining Orders of the Empire, as greatly as I
can for so kind and clement a hearing, and for the free conduct both for
coming and going.

For he neither desired anything in them, except the reformation through sacred
scripture so greatly called for by him. Otherwise he would suffer everything
for the Imperial Majesty and the Empire, life and death, fame and ill repute,
retaining absolutely nothing for himself, except the unique free word of the
Lord in order to confess and bear witness for that: Finally, most humbly
commending himself to the Imperial Majesty and the entire Empire and
subjecting himself to it.

So the next day, that is, the Friday after Jubilate, on the twenty-sixth day
of April, after he said goodbye to his Patrons and friends who had most
frequently visited him and he broke his fast, he departed from there at the
tenth hour before Noon, accompanied also by those who had set out with him on
his way there, Whom Caspar Sturm the Herald after some hours following found
at Oppenheim, Sturm pursuing according to the spoken command of the Emperor
Charles.
--------

The usual daily PRAYER of Luther.

Strengthen God that in us which you have worked and complete your work which
you have begun in us, for your glory, Amen.

---------

Philip Melcan<ch>thon To the the Students of the School at Witteberg, in the
Year 1546. On the death of Luther.

Doctor Philip Melanthon publicly recited these following words at the ninth
hour before lunch, when we had assembled for a reading of Paul's Epistle to
the Romans, remembering that he did this on the advice of other Lords, for
this reason, so that reminded about the truth of the matter we would not
embrace those fictions being scattered (because they knew that many tales were
circulating here and there about the death of Luther).

O Best Young Men, You know that we have undertaken to comment on the
Grammatical Explication of the Epistle to the Romans, in which is contained
the true doctrine about the Son of God, which God with singular benefit
revealed at this time to us through our most beloved Reverend Father and
Teacher Doctor Martin Luther. But on this day, the writings are so sad, which
have so increased my grief, that I do not know whether I am able to continue
hereafter in these scholastic endeavors here: However I therefore wish to
recall these to you on the advice of other Lords, so that you may know, how
the matter truly is, so that you yourselves neither spread falsehoods about
this death nor have faith in other tales spread here and there (as is
accustomed to be done). On the day of Mercury (Wednesday), which was the
seventeenth of February, Lord Doctor, a little before dinner, began to labor
under the customary illness, namely, the pressure of humors, in the orifice of
the stomach (under which I remember he also labored several times) this
Sickness recurred after dinner, with which when he struggled, he sought
solitude in the nearest bedroom: And, he slept there for close to two hours,
until the pains increased, And since Doctor Jonas was sleeping along with him
in the same room, Lord Doctor Martin called and woke him, and told him to get
up and make sure that Ambrose the Pedagogue of the Children heat the room
since he would go in there.

Soon Albert Companion from the nobles of Mansfeldt came there along with his
wife and many others, whose names have not been expressed in this writing on
account of the haste.

At last when he sensed that the end of his life was present, before the fourth
hour of the following 18 February he commended himself to God with this
prayer.

Mein Himlischer Vater [My Heavenly Father] ewiger Barmhertziger Gott
[eternal Compassionate God] Du hast mir deinen lieben Sohn [You have to me
your beloved Son] unsern HERREN Ihesum Christum offenbaret [our LORD Jesus
Christ revealed] den hab ich gelert [whom I have known] den hab ich bekandt
[of whom I have acquaintance] den liebe ich [whom I love] und den ehre ich
fYr meinen lieben Heylandt [and whom I honor as my beloved Savior] und
Erlsser [and Redeemer] Welchen die Gottlosen verfolgen [Whom the Godless
persecute] schenden und schelten. [dissipate and reproach. Nim meine Seele zu
dir. [Take my Soul to you.]

Inn dem redet er inn die drey mal. [He said these three times.]

In manus tuas commendo Spiritum meum, redemisti me Deus veritatis.

Into your hands I commend my Spirit, you have redeemed me God of truth.

Unso hat Gott die welt geliebet x. And God so loved the world etc.

After repeating these prayers several times, he was called by God into the
everlasting School and into everlasting joys, in which he enjoyed the company
of the Father, Son, Holy Spirit, and of all the Prophets and Apostles.

Ach!, the Charioteer and the chariot Israel died, who guided the Church in
this last age of the world: For the doctrine of the Remission of sins and the
pledge of the Son of God was not apprehended by human sagacity, It was
revealed by God through this man, Whom we saw was roused even by God.

Accordingly let us cherish the memory of this Man and the type of Doctrine
handed down by himself and let us be modest and let us consider the enormous
calamities and great changes which followed this death.

I pray You O Son of God, Emanuel crucified for us and resurrected, guide,
preserve, and protect your Church, Amen.

------------

SOME Distichs follow, About the Deeds of Luther, which comprise together the
number of years, even a certain day in itself, as:

Doctor Martin was born in 1485. Which time is contained in this following
Distich.

You were born of Issleben O divine Prophet Luther, Religion shines, with you
as Leader, the Pope lies dead.

MASTER'S YEAR. 1503.

The Youth captures the ranks of Master in the city of Erford Dwelling there
after completing four lustra of his life.

MONASTIC YEAR. 1504.

The empty superstition the youthful body with a hood Adorns, this all was for
a deceit to you -- good! -- O Pope.

THE YEAR in which he came to Witeberg. 1508.

With Christ aiding, Luther is sent to Albior, How great was the Seer? how much
glory for the School?

THE DOCTORAL YEAR and in which he was in Rome. 1511.

He obtained the Doctoral ranks by the order of Staupicus, When he came from
the city of the fierce Italian Wolf.

YEAR OF RESTORING religion. 1517.

You drag the work of religion out of the muck, with Christ As leader, O
truthful Luther leaning on the right hand of God.

THE YEAR OF THE CONFESSION BEFORE Imperial Cajetan, which is extant
in Volume 1. page 207. 1518.

Luther publicly declares Christ in the city of the Emperor Not caring about
your looks O severe leader.

THE YEAR OF THE DEBATE at Leipzig. 1519.

Eccius is defeated by the virtue of Just Luther, As he debates on the July day
in the city of Leipzig.

YEAR OF THE CONFESSION IN the Senate of Worms. 1521.

Before the foot of the Emperor, he stands before the Powerful nobles, the
Neighbor who approaches the bank of the Rhine at Worms.

YEAR OF PATHMUS. 1522.

On account of the rages of Carlstad he runs back To the Saxon homes, And he
again snatches the sheep From the cruel throats.

YEAR OF MARRIAGE AND of the farmers' Revolt. 1525.

The Revolt of the Farmer is quelled by powerful iron, Luther enters into the
pure promises of marriage.

YEAR OF THE CONVENTION of Marpurg. 1529.

At the Marpurg Feast he harshly treats the enemies of Christ, As all Vienna
stands off from the cruel Danube-residents.

YEAR OF THE CONVENTION of Augustanus. 1530.

The confession of faith to all the States of the Empire Is proposed, the
joyous glory of Christ returns.

YEAR OF THE DEATH of Luther. 1546.

The light stood in an obscure origin for twice nine purifications, So that, O
bright Luther, you would die on your ancestral soil.

These Distichs we (i.e. Pollicarius) changed from some papers which my Friend
Johannes Stoltz of Witteberg gave as a gift to M. Wolfgang Stein in 1547.

[Some poems of Johannes Pollicarius follow: a Eulogy of Luther; an Epitaph of
Luther; and "On the Execrable and Abominable Papal Blindness, from which God
through Luther snatched us" (In Sapphics Stanzas).

Pollicarius, the self-styled Cygnaeus, Swan-like, wrote the Preface
(Praefatio) in which he says he collected some poems "in praise of this our
greatest Theologian" and "also added his Life, just as I found it written by
our Doctor Philipp, along with the Proceedings of Worms" (aliquid Carminis
congessi, in laudem huius maximi nostri Theologi. Adieci quoque Vitam eius,
sicuti eam reperi perscriptam a D. Philippo nostro, una cum Actis
Vuormatiensibus].

The Preface is dated 20 October 1547. Pollicarius signs it the "Priest of the
Word of God at Weisenfeld (?)" (M. Ioannes Pollicarius Cygnaeus apud
Vueisenfelsenses Verbi Dei Minister).

[Last is a "Poem of Thanks, Because the light of truth long since extinct on
earth, God again roused up in this age in Germany through Martin Luther," by
Georg Fabricius (1516-1571), a poet, historian, and archaelogist, who was the
rector of the FYrstenschule (Prince's School) at Meissen.]

____________________________________________________________________________

This translation was commissioned by Dr. Steve Sohmer c1995-6. You may freely
distribute, copy or print this text for non-commercial purposes. Please
direct any comments or suggestions to: Rev. Robert E. Smith of the Walther
Library at Concordia Theological Seminary.
E-mail: cosmithb@ash.palni.edu
Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA
Phone: (219) 452-2123 Fax: (219) 452-2126
____________________________________________________________________________

The Life and Times of Martin Luther by J.H. Merle D'Aubigne - Index Page
Gupta Electronic Edition (C) 2001 - About