The first part of the book is a description of the sharp edict of Worms, which was written after Luther's departure, as well as that of many princes and rulers, at the instigation of the bloodthirsty papists, and which was published to the great displeasure of many imperial estates, and by which Luther was put under guardianship.
A. From the outgoing sharp edict itself.
585 Emperor Carl V's Edict against Luther's Books and Doctrine, His Followers, Abstainers and Successors etc. Worms, May 8, 1521.
This edict is found in Walch's old edition twice in the 15th volume, namely here, and once again printed in full in the writing "Zwei kaiserliche uneinige und widerwärtige Gebote den Luther betreffend" (mit Luthers Glossen), Col. 2715 ff. (in this volume no. 747, in Walch by printing error 647). Likewise duplicated in the Wittenberg edition (1569), vol. IX, p. 118d and p. 190 d; in the Jena edition (1564), vol. I, p. 456 and vol. II (1585), p. 399 d; in the Altenburg, vol. I, p. 736 and vol. II, p. 762 and in the Leipzig, vol. XVII, p. 596 and vol. XIX, p. 303. We leave this document here and refer to no. 747.
586 In the same year, Emperor Carl V issued an order to the University of Vienna to burn D. Mattin Lnther's books. Given at Worms, November 25, 1521.
This writing is found, with the indication: "verdeutscht," in the Wittenberg edition (1569), vol. IX, p. 123; in the Jena edition (1564), vol. I. Bl. 555; in the Altenburg, vol. I, p. 924 and in the Leipzig, vol. XVII, p. 602, also in Lünig's spioil. eecües. eontm. II, x. 252.
Carol by God's grace elected Roman Emperor, all-time ruler of the Empire etc.
1st Worthy, devout, dear faithful! Although we are not displeased that we have noted from your letter that you have in our honor the execution or execution of the papal bull,
against Brother Martin Luther's books, until you could find out what our mind and opinion was in it, and what we had decided and decreed for that reason: Nevertheless, it would have been agreeable to us if, after the lawful promulgation of the bull in question (as your letter from the meeting of the Faculty of Theology in your university, which has the merit of having happened), you too would have given us your consent, ) you also ordered the above-described books, which are a tinder and cause of great discord, rebellion, sedition and danger in the Church of God, to be burned with due fire, and reminded and admonished the people of God to beware of them most diligently. This could have been done by you with good advice and reason, even without anyone's risk or harm. For first of all, as often as the faith is dealt with, it behooves the Roman bishop and the Holy Apostolic See to judge and pass judgment; consequently, it is not in accordance with the truth that you should not have heard long ago that both of the aforementioned books in our Netherlands, Burgundy, also in Cologne, Trier, Mainz and other places in German lands, have been destroyed by papal authority and by our decree or command with public and due fire.
Finally, since your university or high school has always been a fruitful mother not only of the very best doctrine, but also of Christian godliness, you could easily have recognized and noticed that Luther's and other Lutheran writings are contrary to Christian love and customs, which grew upon us from our forefathers and ancestors, and that they have already aroused a great deal of evil in the Church of God, and (one should strive against this) would bring and cause even more trouble. However, since we believe that such delay on your part is only due to the fact that you have shown us (the founders and protectors of your university's forefathers) due honor, we praise such your mind and your loyalty towards us.
(3) But because we consider that it will be very good, useful, and beneficial that this pestilential fruit of the Lutheran heresy be eradicated, we earnestly command you, and will that this letter of ours be read in a common congregation or assembly of your university, and that Luther's books against the pope and papal see, as well as other honorable persons, disreputable pamphlets be condemned and forbidden to be proclaimed, and with the ordinary order kept, as in such matters.
The law provides that the person who is to be burned in a public fire is to keep the fire.
You will do your duty, and it will be a pleasant thing for us. For we want you and all others to know that we are willing, by virtue of the imperial dignity, and also by our nature, to use all our goods and assets, and also to work with the utmost diligence, so that the holy papal see and the entire Christian church will not suffer any harm, damage or harm in our reign, but will flourish, increase and be strengthened in the greatest peace, harmony, tranquility and unity. That we have graciously wished to inform you, so that you, informed of our will and mind, may know now and in the future what you should do in this or similar matters. Given in our imperial city of Worms etc. on the 25th day of November, Anno 1521. of our empire, the Roman of the other, but of the others of all in the sixth. 1)
Carolus.
By the order of imperial and Christian majesty.
Maximilianus Transylvanus.
To the worthy, our dear devotees and faithful, N. Rector, Magisters and Doctors of our University of Vienna.
B. Of the displeasure and displeasure that some great people have testified about this sharpness used against Luther.
587. letter of the knight Joh. von Rechenberg, Silesian Oberamtsdirector, to the Elector of Saxony, in which he inquires whether it is true that such a decree, of which he has enclosed a printed copy, was made at Worms with the unanimous consent of the estates. August 31, 1521.
From Cyprian's "Useful Documents," vol. II, p. 252.
Illuminator, Highborn Elector, Most Gracious Lord, my entire willing dignity to your Electorate beforehand. Lord Elector, I have recently heard how the Imperial Majesty has issued a serious edict against D. Martin Lutter and his followers through Germania, and how they are required to do so through
1) In the editions: "im Fünfften," which, as can be seen by comparison with the edict, is not correct. See No. 747.
The Elector's Grace of Brandenburg has been publicized and carried out in the manner stated in an open publication, as well as in such a royal edict and proclamation. The same shall be done by the common council of the kingdom, so that it may be possible for the people who adhere to this law to have a shocking trial, because it is my wish and that of the Christians to know about this case. Hirwegen ych Ewer Kursürsthtlichen Gnoden dinstlichs Sfleis wyl gebettenn habenn, ewer Kurfürstliche G. wollen mich gedochter Keyserlichenn Majest. commißion, nebenn der eynntrechtigenn foxwylligunge der sthtennde des reychs, durch ewr Kurfürstliche Gn. I have decided on what I would like to keep as a matter of course for the authorities of the kingdom, not to stand in their own syndicates, and I am sure that our Electorate will be satisfied with this, as unknown to me, 1) will not let me be a Christian prince with the right to keep this matter. That I want to continue with my ganntz willign dinst ken [against^ Ewer K. F. G. allzeyt gefließen sein zw fordienen. Gnedigister K.F. vnnd Her, wu Ach dißenn Drugk auff dem margk fundenn, het yt yt mich nicht erwegt, Ewer Kurfürstlichenn Gnodenn zu schreyben. But because his F. G., Margkraff Jochachinn, his Electoral G., the Illustrious Prince sund] Herr Karlln, Herzuge zw Musenbergk yn schlesien zur Olße, Graf zw Glotz, foyt [Vogt] Inn Ober Laushnitz, disenn Drugk zugesertigkgett, vnnd der genannten Furst mir Geshrybenn, weil ych gewest bey meym gnedigenn Hern Herzugk Jörge sein Fürstlichen Gnodenn, from the Gehert or Sust dorfarenn, ob dißer beshließ, wy der Drugk zw Frangkwort ausgegangenn, von ewer Kurfürstlichen Gnoden vnnd alln sthtenden eynntrechtiglich forwylliget, byt yt ewer K. F. Gnodenn vmb eynn Gnedigen vnderycht. y shigke ewer K. F. G. neue Zeytung aus Vnngerrn, die wend der allemechtige Gott zwm bestenn. ewer Kurfürstliche Gnodenn zu dienen als meyn Gnedigen Hernn nach formoegennheyt befint y ich mich wyllich. Given on the Sunday after St. John's Day [Aug. 31] in the 21st year of the Free State.
E. KurFurstl. G.
W[ill]
Hannß Rechenbergk von Windische borau, Rytter vff Freinstat, ßhlawe und Wartenbergk.
1) in Cyprian: "vn-known".
To the Illustrious, Huchgebornn Furst vnnd Hernn, Herr Fryderychn, des Heyligenn Romischenn reychs ertz marßhalgk vnd KurFurst, Hertzog zu Sachsenn, Landgraffn vnn Doryngenn vnnd Margraff zw meyßen, meinn Gnedigißn Hernn.
588 Prince Frederick of Saxony's answer that he had left Worms due to indisposition before the decisions on all matters concerning the empire had been made. Sept. 5, 1521.
From Cyprian's "Useful Documents," vol. II, p. 255.
By the Grace of God Friderich etc.
Greetings to you, dearest, dearest one. We have read all the contents of your writings of the date of the Feast of St. John on the Sunday after his Ascension, and we have also published the newspapers which you have mentioned to us, for your kind favor, and we hope that the Almighty God will grant you mercy, and send it with the same newspapers, for the good of the common Christianity, everywhere for the best.Maj. commission, in addition to the consent of the Stend of the realm, of which he has sent you a letter, we wish to inform you by our letter etc. We do not wish to reproach you for the fact that, at the recent Diet at Worms, we had decided on the weakness of our sovereignty, and on account of the insufficiency of the matter, a few days before, and before the matter of the realm had been decided on everywhere, we do not wish you to do so. Then we are inclined to be gracious to you. Datum Lochaw Dornstag nach Egidy [5 Sept] Anno Domini XXI.
To Hansen von Rechenbergk Knight.
Luther's report of this edict to Melanchthon, in which he also reports that Hartmuth von Kronberg had terminated his service to the emperor because of this edict, which had brought him 200 gold florins annually.
See Appendix, No. 69, § 4,
590 D. Mari. Luther's instruction to the confessors about his forbidden books.
This text is duplicated by Walch, namely here and in the 19th volume. Since we have already included it in our edition, Vol. XIX, 808, we omit it here.
1912 Erl. 52,71 f. Sect. 9: Writings on this Reichstag. No.591. W. XV, 2288-2293. 1913
Chapter Seven, Section Nine.
From the writings in which the actions from the Diet of Worms have been described.
591 D. Mart. Luther's summary report to Count Albrecht of Mansfeld of the action taken with him at the Diet of Worms. May 3, 1521.
Two different single printings of this letter have appeared. One, perhaps an Augsburg print (in two editions), is entitled: "Ain Mifsiue so D. Martinus Luther nach seim abschhd zu Worms, Aim gebornen Grausten seinem verdrauten, Vnd liebgehabten zu geschriLen hat, seiner Handlung halben, Die sich vor Kay. May. And before princes, and sovereigns of the empire, have loused. - In jar. MDXXI." 3 leaves in quarto. The other by Martin Landsberg in Leipzig: "Geschichte vnd handelung Doctor Martinus Lütter belangede, dh mit hm auff gehalte ersten Reichs tagk Caroli des funfften Römische Keysers tzu Wormbs gehalten, vnd durch doctorem Martinu selbst dem Hochgebornen Herren, herre Graffen von Manßuelt tzu geschrieben Anno .M.D. xxi." 3 leaves in quarto. Duke Georg of Saxony sent a copy of this print to Counts Gebhart and Albrecht of Mansfeld on Sept. 8 (Seidemann, "Beiträge zur Res.-Gesch.", p. 53 and p. 177 f.) with the request: "ob solche Schrift von gemeldten Doctor Lütter an euch geschrieben sei, uns darnach zu richten". Count Albrecht's answer was evasive, but he admitted that "Doctor Luther has written to us several times, the thorough contents of which we have forgotten due to disregard, misplaced, or even partly lost". On a supplement to this letter, Count Albrecht writes: "We have also received reports that the same letter has been printed with changes, but we do not know why. In the collections, our writing is found: in the Wittenberg (1569), vol. IX, p. 117; in the Jena (1564), vol. I, p. 455; in the Altenburg, vol. I, p. 732; in the Leipzig, vol. XVII, p. 585; in De Wette, vol. I, p. 602; and in the Erlanger, vol. 53, p. 71. The regest of this letter in the Erlanger Briefwechsel, vol. Ill, p. 144 has the wrong date: "May 9."
Noble and gracious Lord, E. Grace be my poor prayer and service always before. Gracious Lord! Mr. Rudolph von Watzdorf has ordered me to write, by way of an appointed messenger, the story (so I should call it) that happened to me in Worms.
First of all, they did not wait for my future at Worms, therefore they sent a ban against me and condemned me in free imperial escort before I came and was interrogated. I was condemned before I arrived and was interrogated, after which they hurriedly dismissed me.
I was asked before Imperial Majesty whether I wanted to keep my books or revoke them. I have given my answer to this, as I respectfully inform Your Grace. Your Grace be informed. Immediately, the Imperial Majesty, embittered against me, issued a serious mandate with her own hand, 1) and let it appear to the imperial estates how she intended to act against me, as befits a Christian emperor and bailiff of the faith against a stiff-necked, obstinate heretic, but would like to keep the escort 2) before her.
3) Some of the empire have shot out to graciously and kindly remind me beforehand that I should submit my books and the matter to the imperial majesty and the empire's estates; and there I am summoned before the bishop of Trier, 3) Margrave Joachim, Duke Jörg of Saxony, bishop of Augsburg, German Master, bishop of Brandenburg, Count Jörg of Wertheim, and two of several cities.
4th Then the Doctor, Chancellor of the Margrave of Baden, stood up, and truly gave me a skilful, well-formed admonition that I must confess that the Official of Trier, who spoke before Imperial Majesty, had given him the right of audience. Maj. spoke to him about the
1) Although the individual printings and according to them De Wette and the Erlangen read: "gesellet", but the Wittenberg and the Jenaer: "gestellt", which seems to us to be the correct reading. For one makes a judgment, but not a mandate, still less "with one's own hand". We consider "gesellet" to be a misprint.
2) At De Wette and in the Erlanger: "hold out".
3) The "Bishop of Trier" is Richard, Churfürst zu Trier. He is named in Spalatin's Annalks, p. 44: "the Archbishop of Trier, Lord Reich hardt, born of Greifenklau"; "the Margrave" is Joachim of Brandenburg; the "Bishop of Augsburg" is Christoph of Stadion; the "German Master" is the last German Master, Dietrich of Clem, son of the city mayor Wenzel of Cleen; the "Bishop of Brandenburg" is Hieronymus Scultetus, currently Bishop of Havelberg, as can be seen from no. 567, not his successor in Brandenburg since Oct. 1520, Dietrich von Hardenberg; "Count Jörg von Wertheim" requested a Protestant preacher in 1522 (see appendix of this volume, No. 93); the "two of several, cities" are Conrad Peutinger of Augsburg and Hans Bock, Knight of Strasbourg; the "Chancellor of Baden" is Hieronymus Vehus; "the Official of Trier" is Johann von Eck.
may not hold water; and has been the opinion:
5. it is not the opinion that one wants to enter into dispute with me, but to do a gracious, faithful, brotherly admonition out of Christian compassion to me, namely, that I should consider what mischief and turmoil would arise from it, and also that much trouble and offense would arise from it; and to hold the authorities in honor, to let up on many things for the sake of brotherly love, and to do the best in all things. Even if the authorities were sometimes mistaken, their power would not be lost, but they would still be obliged to be their subjects, and the like.
6 I have replied to this: I may and will submit myself and my books not only to Imperial Majesty, but also to any lesser person. Majesty, but also to any lesser person; but I reserve the right that nothing contrary to the holy gospel be recognized and decided. I have also never taught that one should despise authority, be it good or evil. Neither do I challenge the pope, nor the council, because of their evil life or work, but because of false doctrine. For in false doctrine hearken unto violence and obedience. And have namely condemned the article displayed in Costnitz: Tantum una est sancta, universalis Ecclesia, quae est numerus Praedestinatorum. I did not want to let this article be condemned; for it is an article of our faith, since we say: "I believe one holy Christian church."
(7) Likewise, the aversions in works are to be shunned, but in doctrine they must remain. For the word of God always vexes the great, the wise and the holy; just as Christ himself was made by God in signum contradictionis, and set as the fall of many in Israel [Luc. 2:34]. Therefore, in brotherly love, I could not indulge in anything further, except as much as would be acceptable to the gospel and faith.
Since nothing was done to me with this, my Lord of Trier has taken me specially to himself, along with D. Hieronymo 1) and Licentiate Amsdorf, and the Official with D. Cochleas, 2) Dechant at Frankfurt, with me.
1) Prospecting.
2) Cochleas - Cochläus.
before his grace alone let me bribe. 3) But it was a wicked disputation, that they tried me with sharp words, but did not reach the goal. I said: The pope would not be a judge in matters concerning God's word and faith, but every Christian man would have to watch and judge, just as he must live and die by it. For faith and the Word of God are the property of everyone in the whole community. I based this on St. Paul [1 Cor. 14, 30]: Revelatum assidenti si fuerit, prior taceat. From which saying it is clear that the master should follow the disciple, if he has better in God's words. And the saying remained and still stands, that they said nothing against it. 5) So we departed from there.
9 After that, the Chancellor of Baden and Doctor Peutinger were again ordered to act with me, to submit my books to Imperial Majesty without any reservation; for I should provide the best to them. Maj. without any reservation; for I should provide the best to them, they would conclude Christianly. Since they pressed me hard here, I put it to their conscience whether they wanted to advise me that I should trust so freely in Kais. Maj. and others, since they had already condemned me and burned my books. Whether I would not have a just cause to be concerned, and would have made the reservation that they would not decide anything against the holy gospel; and whether the cause would be nothing, yet the holy scripture would have been buried, trusting in men, as Jer. 17, 5. says: Maledictus, qui confidit in hominem. So we parted. But I wanted to submit with the addition that they would not resolve against God. They did not dare to add it.
After that, my Lord of Trier let me demand to see him alone; for his Lord had indeed shown himself to be quite good and more than gracious in this matter, and would have liked to have done it well. I answered as before, and did not know how to answer otherwise; so he left me alone. Soon after that the official came with a count and
3) "bestechen" in the old prints, in the Wittenberg and in the Jena. The expression is taken from the tournament. In the newer editions: gestehen".
4) Thus the Wittenbergers and the Jenaers. De Wette and the Erlangeners: "a loose disputation".
5) Thus around Augsburg print and in the editions; in the Leipzig single print: aufbrachten.
Emper. Majest. Chancellor, 1) as a notary, and sent me a message from Imperial Maj. Maj.: because I did not want to turn away from my undertaking, I was to depart from there and be escorted for twenty days. Maj. then wanted to do what was due against me.
11. so I thanked imperial maj. Maj. and said: Sicut Domino placuit, ita factum est; sit nomen Domini benedictum [Job 1, 21].
They also bound me not to preach or write anything among the ways; I said]: I want to do everything that pleases the Emperor. Maj. pleases, but I will leave God's word unbound, as St. Paul says: Verbum Dei non est alligatum [2 Tim. 2, 9].
13 So I am divorced, and now in Eisenach, beware, they will blame me, I have broken the escort with preaching, in Hersfeld and Eisenach. For they are looking for it. I hereby humbly submit to Your Grace. Hastily written in Eisenach. Die sanctae Crucis [May 3] MDXXI.
E. G.
Capellan Martinus Luther.
592 Detailed description of the action of D. Martin Luther before the Imperial Majesty and the Estates of the Holy Roman Empire at the Diet of Worms in 1521.
This writing is found in Latin in the Wittenberg edition (1551), tom. II, toi. 164; in the Jena (1566), tom. II, toi. 411 d and in the Erlanger, opp. var. arg., tom. VI, p. 5. German in the Wittenberg (1569), vol. IX, p. 107; in the Jena (1564), vol. I, p. 440d; in the Altenburg, vol. I, p. 718; in the Leipzig, vol. XVII, p. 574 and in Walch. There are very many individual printings available about this "plot" under very different titles, of which the Erlangen edition, vol. 64, p. 374 lists ten. The first writing described there, which is printed there with the note that it is "missing in Walch", has the title: "Doctor Martini Luthers öffentliche verhör zu Worms im Reychstag, Red vnnd widerred, am 17. tag Aprilis im jar 1521. beschehen." Six quarto leaves. All other editions described there are smaller, with the exception of one, to which the letter to the Elector (No. 581) "Copia ainer Missive" etc. is attached, which comprises ten leaves. From this it follows that Walch's assumption, Vol. X V, p. 116, that in the writing: "Römischer Kai. Mt. interrogation speech
1) The Emperor's Chancellor, formerly the Emperor Maximilian's Secretarius, is Maximilian Transsilvanus or Siebenberger. Cf. no. 579,
The following is a summary of the treatise of the Augustinian Order of Wittenberg, in the presence of the princes, rulers, and sovereigns of the Holy Roman Empire, which was presented at the Council of Wittenberg. M. D. 21. Jare." our writing may be contained, is invalid. For our writing comprises in the Jena edition almost eight folio leaves, in the old edition of Walch, vol. XV, almost 23 colums, which are equal to an equally large number of pages in the Erlangen edition, while the writing printed there I. c. occupies only seven pages. In terms of content, too, our writing indisputably deserves superiority over that one, and in our opinion Walch would have been quite justified in not bringing it even if it had come to his attention. Walch also mentions a single Latin edition in quarto under the title: Xetu st res Mstae D. Martini Imtdsri in eoruitiis principuru Vorrnatiae 1521.
Anno after the birth of Christ our Lord and Savior in 1521, Tuesday after Misericordias Domini [April 16], Doctor Martinus Luther, of the Augustinian order, came to Worms, where he remained until Friday after Jubilate, or after 2) St. George's Day [April 26], after he was required by Emperor Carol the Fifth, King of Hispania, Archduke of Austria, etc. who held the first Imperial Diet in the same imperial city in the first year of his imperial rule.
2 After D. Three years ago, Martin had publicly disputed in the University of Wittenberg in Saxony a number of propositions and books against indulgences, the papacy and the Roman bishop's tyranny; which, however, had been torn up, condemned, and burned in various ways by the papists, but had not been disputed by anyone, neither with sacred Scripture nor reasonable causes, and things began to get outrageous, because the rabble and the common man took up the cause of the Gospel against the clergy and the papists, and wanted to defend it:
Therefore, at the suggestion and insistence of the Roman legates, it was considered good that Luther himself be required. Since the Imperial Majesty, the Majesty, the churals and princes sent him an honorary retainer 3) and gave him an escort, he came to the same request and moved into the German Court there for lodging; there he was visited and addressed by many counts, barons, knights, and the nobility, clergy and secular, until far into the night.
2) The first "after" is Conjectur of the Jena edition in the margin, the second "after" we have inserted. The time determination, how long Luther had stayed, is missing in the Latin editions. In Förstemann's "Neues Urkundenbuch", p. 68u, in Spalatin's "Bericht über die Handlung" etc. both "nach" are written.
3) "Ernhold" - herald. See St. Louis edition, Vol. XIV, 734.
But many, both the repugnant and others, would not have provided for his arrival at all. For even though he was required by the imperial honorary with a public escort, but because a few days ago, before he arrived, his books had been condemned by publicly posted mandate, no one thought that he would come as he had already been condemned by such untimely judgment. And since at Oppenheim, when he first learned of this, he was advised by many of his friends that he should not set out on the journey himself, because he saw that the beginning of this matter, contrary to the given guidance, was so bad, he gave them this answer with great joy: Well, because I am required and called, I have certainly decided to go in, in the name of the Lord Jesus Christ, even if I knew that there were as many devils in it as there are tiles on every roof.
The next day, after he had arrived, on Wednesday [April 17], the honorable Ulrich von Pappenheim, hereditary marshal of the empire, came to Doctor Martin early before dinner. Majest. early before dinner, sent to Doctor Martin, and indicated to him the same order that he should appear in the afternoon at four o'clock before kaiserl. Majesty, the princes and other estates of the empire, and to hear why and for what he was called and required, which D. Martin accepted with due reverence and honor.
6th And as soon as four o'clock had struck, on the same day, the said von Pappenheim and Caspar Sturm, the honorary holder, who had led D. Martin from Wittenberg to Worms, came, required and gave him the escort through the German Court, up to the Palgrave's inn, and was thus led through secret passages to the Town Hall, so that he might be escorted by the people, who were much on the way, so immediately to the Imperial Majesty. Majesty. The people who had gathered on the way to the Imperial Majesty's inn would not harm him. Although there were many who ran up to it and wanted to enter, the guards drove them away by force; many climbed onto the roofs and houses to see Doct. Martinum.
7 When he now stood before the Imperial Majesty, the Princes and all the estates of the Empire. Majesty, the princes and all the estates of the empire that were present at the imperial diet, he was reminded by von Pappenheim that he should not speak unless he was asked.
8 Then the imperial orator, D. Johann Eck, common official of the bishop of Trier, began with a high and audible voice to speak first in Latin and then in German by order of the imperial majesty. Majesty, to speak first in Latin, then in German, on this opinion, and to hold Doct. Martin, as follows:
9 Martin Luther, the holy and invincible imperial Majesty, out of concern and advice from all the estates of the Roman Empire, has summoned you to appear before her Majesty. Maj. has, out of the concern and counsel of all the estates of the Holy Roman Empire, summoned you here before Her Majesty's See and required you to ask these two articles. First, whether you confess that these books (to which a large volume and bundle, written in Latin and German, was shown) are yours, and whether you recognize them as yours or not? Secondly, whether you want to revoke them and what is in them, or persist and insist on them?
10 Before D. Martin answered, D. Hieronymus Schurff, who had joined him and was standing by his side, called out loudly and said: "Show the books by name. Then the official from Trier told the names of D. Martin's books that were printed in Basel, among which was also the interpretation of several Psalms. Item, the booklet of good works. The explanation of the Lord's Prayer. The Sermon of Threefold Righteousness, and other Christian books that were not books of controversy.
After this, D. Martinus gave this answer to it in Latin and German:
From kais. Majesty, two articles are held against me. The first, whether I want to recognize all books that have my name as mine. The other, whether I want to defend or revoke those that have been written and issued by me so far. To this I will recently answer correctly, as much as I can.
First, I must recognize the books now mentioned as mine, and can never deny anything of them. But what follows from this, that I should indicate whether I also want to defend or revoke everything at the same time? Since this is a question of faith and the salvation of souls, and concerns God's word, which is the highest and greatest treasure in heaven and earth, and which we should all rightly hold in all honor, it would be presumptuous and dangerous of me to indicate something thoughtless, since I could affirm and say for certain less than the matter requires, or more than would be in accordance with the truth, imprudently or thoughtlessly; which both would bring me into the judgment which Christ has passed, saying: "Whosoever shall deny me before men, him will I also deny before my heavenly Father." For this reason, I ask Imperial Maj. Maj. most humbly and most humbly to give me time to think about it.
1920 v. a. vi, 8 f. Sect. 9. writings on this Reichstag. No. 592. w. xv, 2300-2302. 1921
that I may answer correctly to the questions put to me without detriment to God's word and without danger to my soul's salvation.
Thereupon the princes had their say, which the official of Trier presented in such a way:
11 Although you, Martin Luther, could now have understood sufficiently from the imperial mandate and command what you are required to do and why, and therefore would not now be worthy of being given further and longer time to consider; nevertheless, Imperial Majesty, out of his own kindness, allows you one more day, so that you will be present tomorrow at this very hour; but in such a way and with this condition that you will not express your opinion in writing, but orally. Maj. out of his own kindness allows you one more day to make up your mind, so that you will appear tomorrow at this very hour; but in such a way, and with this condition, that you will not state and present your opinion in writing, but orally.
After this, D. Martin is led by the Ehrnhold back to his hostel. Here shall not be passed over with silence, that D. Luther, as he went to hear the imperial order, and was now in the hall, where the princes were seated, was verbally admonished by some, one here, the other there, that he wanted to be confident and courageous, act manly, and not be afraid of those who could kill the body, but not the soul; but rather wanted to be afraid of him who could destroy soul and body, and throw them into the infernal fire [Matth. 10, 28.]. Item [Luc. 12,11. 21,12.]: "When ye stand before kings and princes, consider not what ye shall speak: for it shall be given you in that hour."
The following day, on Thursday [April 18], at four o'clock in the afternoon, the Ehrnhold came, led Doctor Martin to the Emperor's Court; there, because of the princes' business, he stayed until six o'clock, and waited among a large crowd of people, who themselves were pressing and shoving. When the princes were seated and D. Martin stood before them, the official began to speak thus:
14 Yesterday evening, Imperial Majesty appointed this hour to you, Martin Luther. Majesty appointed this hour for you, Martin Luther, because you publicly recognized and accepted the books we told you about yesterday as your own. But because you asked for time to think about whether you would consider some of them null and void, or whether you would consider everything you professed to be right and approve it, which is now over; although by right you should not have obtained a longer time to consider, because you have known for such a long time what you were required to do, and the cause of faith should be so certain to all and sundry, and each one should be so reported in it, that at whatever time it is sought and desired by him, he will have the same certain and constant reason,
If you are such a great and skilled doctor of the Holy Scriptures, you could give cause and account for it. Well, then, give a final answer to the Imperial Maj. Maj. Seek the kindness of which you have experienced in the time of reflection you have attained: Do you want to defend your recognized 1) books all at once, or do you want to revoke something? The official said this in Latin and German.
15 To this Doctor Martin also answered in Latin and German, though in the most submissive and humble manner, not shouting very much nor violently, but speaking in a fine manner, demurely and modestly, yet with great Christian joy and constancy, and in such a way that the adversaries wished and desired that he had spoken more despondently and timidly than they had provided for and hoped for, after he had asked for time to think things over, that he would have revoked and recanted.
Now his answer 2) is as follows:
Most Sublime Emperor, Most Illustrious, High-born Prince [and] Princes, Most Gracious Fund Gracious Lords. I appear as the obedient one at the appointment set and appointed for me yesterday evening, and by God's mercy, I ask Your Imperial Majesty to give me the honor of your presence. Majesty, and princely graces would graciously hear this just and true matter (as I hope), and if, out of ignorance, I would perhaps not give any one his due title, or would otherwise not show myself with gestures according to court custom, graciously give me credit for it, as I have not been at court, but have been confined in the monastery, but am confined to the monastery, and cannot testify of myself otherwise than that in what I have taught and written with a simple heart up to now, I have looked and sought only God's glory and the benefit and blessedness of the believers in Christ, so that they would be taught righteously and purely.
Now, most gracious Emperor, most gracious princes and lords, in response to the two articles which were held before me yesterday by your Imperial Majesty, I would like to ask you. Maj., namely, whether I can accept the above-mentioned and under
1) agnitos - those recognized by you.
2) As Spalatin reports, Luther delivered the following speech first in Latin and then in German. The speech "Doetoris Martini vor kay. Mayt." etc. is found in Förstemann's "Neues Urkundenbuch", p. 69, and agrees completely in content with the one given here, which seems to us to be the German original, but is much more awkward in expression. Also, that relation in Spalatin's manuscript is not complete, but breaks off at the point we have indicated below.
I have given my submissive, clear and correct answer to the first article on which I still firmly insist and want to insist forever, namely that such books are mine and have come out from me under my name. I have given my humble, clear and correct answer to the first article, on which I still firmly insist, and want to insist forever, namely, that such books are mine and have gone out from me under my name; unless perhaps something in them has been changed by my favorable malice or untimely cleverness, or has been maliciously tweaked out; for I do not recognize anything else for mine, except what is mine alone, and written by me alone, without some man's interpretation, however skillful he may be.
But what I will answer to the other article, I ask most humbly, E. kais. Majesty, your high and princely graces may well accept and consider that my books are not all of the same kind. For there are some in which I have taught about Christian faith and good works in such a bad, simple and Christian way that even the adversaries themselves must confess that they are useful, harmless and worthy of being read by Christian hearts. Yes, even the papal bulla, though it is swift and violent, nevertheless renders some of my books harmless, even though it condemns them by a monstrous, unnatural judgment. If I now begin to revoke them, dear, what else would I do but to condemn the truth, which both friends and enemies confess at the same time, as one among all men, and to contradict only the unanimous confession 1) of all?
The other kind of my books is, in which the papacy and the papists' teachings are attacked and touched, as those who have devastated Christianity in body and soul with their false teachings, evil life and annoying examples. For no one can deny and dissimulate, because experience testifies, and all pious hearts lament, that through the pope's laws and the doctrine of men, the consciences of the Christian faithful are most dreadfully and miserably entangled, weighed down, and martyred, even the goods, causes, and possessions, especially in this highly famous German nation, with unbelievable tyranny.
1) omniurn. oonksMioni eonooräi.
have been exhausted and swallowed up, and are still being swallowed up today in an unseemly manner, while they themselves in their own books and decrees set and teach, as Dist. 9, L 25, H. 1, L 2, that the Pope's laws and teachings, which are contrary to the Gospel or the sayings of the fathers, are to be considered erroneous and incompetent.
If I were to revoke them, I would not do otherwise than to strengthen their tyranny and open not only the windows but also the doors and gates to such great impiety and godlessness, as they would rage and rage much more freely than they have been allowed to do so far, and by such a testimony of this revocation of mine, their tyrannical regime, in which without which all bravery, mischievousness and malice is practiced unashamedly and unpunished, would become much more unpleasant and intolerable to the poor common man and mob, and yet would be strengthened and confirmed, especially so vaunted that such would be ordered by me from Your Imperial Majesty and the whole Roman Empire. Majesty and the entire Roman Empire. O, what a great cover of shame of all kinds of mischievousness and tyranny, dear God, I would then become!
The third type of my books is the one I have written against some private and individual persons 2) who have taken upon themselves to protect and defend Roman tyranny, and to falsify and dampen the godly doctrine taught by me. Against them, I freely confess, I have been somewhat more vehement and strident than befits the occasion of religion and profession 3); for I do not make myself a saint, nor do I dispute not about my life, but about the teachings of Christ.
It is also not my place to revoke them, because such a revocation would once again lead to tyranny and all kinds of ungodly beings ruling with my approval, gaining the upper hand, and raging against God's people much more violently and cruelly than has ever happened before.
2) Here Spalatin's manuscript offers: "wider etliche sonderliche und vngemeinen Personen"; in contrast, the Erlangen edition, which is based on the same relation (vol. 64, p. 380): "wider etlich Sünder und ungenehme Personen".
3) Profession - monastic vows.
1924 D.v.a.VI, 11-13. sect. 9. writings About this Reichstag. No. 592. W. XV, 2308-2307. 1925
But because I am a man and not God, I cannot help or defend my books in any other way than my Lord and Savior Jesus Christ has done in his teaching; who, when asked about his teaching before Annas the high priest, received a blow from the high priest's servant, saying, "If I have spoken evil, prove it to be evil" [John 18:22 ff].
If the Lord, who knew that he could not err, did not refuse to hear testimony against his teaching, even from a lowly, vile servant, how much more shall I, who am earth and ashes, and can easily err, desire and wait if anyone will bear witness against my teaching. 1)
Therefore, by the mercy of God, I ask Your Imperial Majesty, churlish and princely graces. Majesty, your sovereign and princely graces, or whoever can do it, be he of high or low standing, will bear witness and convict me with prophetic and apostolic writings that I have erred. Then, if I am convinced, I will be quite willing and ready to recant all error and be the first to throw my little books into the fire.
From this, I think, it appears clearly and publicly that I have sufficiently considered and considered the distress and danger, the nature and the discord, which is to be awakened by causing my teaching, of which I was strongly and severely reminded yesterday. It is truly the greatest pleasure and joy for me to see that discord and disunity arise for the sake of God's word. For this is God's way, course and happiness, since Christ the Lord Himself says [Matth. 10,34.35.]: "I have not come to bring peace, but the sword, for I have come to stir up man against his Father" etc.
For this reason, it must be considered how wonderful and terrifying God is in His judgments, lest perhaps that which causes disunity and discord should be avoided.
1) Here Förstemann breaks off Spalatin's relation of this speech, while in the Erlangen edition the following is also found. Förstemann's text senselessly adds to the preceding: "meyner abgunstigen vbelmeynung vervnglimpffen vnd in vngnaden bringen". These words are in fact the end of the speech. The intervening part is therefore omitted.
If we start with persecution and blasphemy of the holy word of God, out of trust in our power and wisdom, we will cause a terrible flood of sin, insurmountable danger, both physical and spiritual harm and damage. Moreover, it is also to be feared that the government of this most noble and kind young man, Emperor Carl (in whose majesty, next to God, there is great hope), would not only gain an evil, unfortunate beginning, but also a means and an end.
I could explain and illustrate this trade with examples from the holy scriptures further and more abundantly than Pharaoh, the king of Babylon, and the kings of Israel, who then brought themselves into the greatest harm and destruction, because they wanted to pacify and preserve their kingdoms with their cleverest plots and riddles. For it is he who seizes the witty in their wit and cleverness, and turns back the mountains before they realize it [Job 5:13, 9:5]; therefore it is necessary to fear God. But I will now refrain from brevity etc.
I do not say this in the opinion that such great heads need my instruction or remembrance, but that I should not have nor want to withdraw from the German nation, from my dear fatherland, my due service, and I hereby wish to express myself to Your Imperial and Princely Majesty. Maj., chur- and princely. 2) that they will not be moved by my adversaries against me without cause. In order to forbid them with my poor prayer to God, I will always be willing to do so with all humility.
When he had said this, the imperial orator began as if he were somewhat moved. Orator began as if he were somewhat moved, and said: he had not answered the matter, nor should there be any doubt, nor should there be any dispute about it, which had previously been defined in conciliation, finally decided and condemned; therefore, in the case of
2) The following words, as much as we can conjicir to the incomplete relation in Förstemann and the erroneous text of the Erlangen edition, will read in Spalatin's handwriting approximately like this: ssie wollten mich gegen ihnen nicht lassen durchl meiner Abgünstigen Uebelmeinung verunglimpfen und in Ungnaden bringen. In Latin: ns patiantur stnäiis sckvsrgLrioriirn ms sins eansa sidi rsckcki invisum.
sought him, he wanted to give a simple, round and correct answer on whether he wanted to revocir and revoke or not?
To this D. Luther said:
Because Your Imperial Maj, chur- and F. G. desire a bad, simple, correct answer, I will give one that shall have neither horns nor teeth, namely thus: Unless I am overcome and convicted with testimonies of the Holy Scriptures, or with public clear and bright reasons and causes (for I do not believe either the pope or the conciliar alone, because it is evident and obvious that they have often erred, and have been repugnant to themselves), 1) and I am thus convinced with the sayings that have been put on and introduced by me, and my conscience is caught in God's word, 2) then I cannot and will not revoke anything, because it is neither safe nor advisable to do anything against the conscience. Here I stand, I cannot do otherwise, God help me, amen.
16 This answer of the doctor was accepted by the Electors, Princes and Estates of the Empire for deliberation. After diligent consideration, the Trier official began to refute it:
17 Martine, you have answered more immodestly than befits your person, indeed, it serves nothing at all to the matter. Among the books, you make various distinctions, but in such a way that all of them neither do nor serve anything in answer to the question posed. If you had recanted the books in which a large part of your errors are contained, then Imperial Majesty would undoubtedly, out of her own goodness, neither tolerate nor permit that the others, as good as they are, be persecuted.
(18) But you revive and stir up again what the whole common council at Costnitz, which was assembled there from the whole German nation, has condemned, and you want to be overcome with the holy Scriptures; in which you are completely mistaken. For what is the use of a new disputation?
1) According to the Latin, the following reads like this: "I am overcome by the scriptural passages which I have attracted, and my conscience is caught in the words of God; I can neither revoke nor will I revoke anything, because" etc. - The Erlangen edition (Vol. 64, p. 382) offers at the corresponding place: "it is then also a matter of fact that I am overcome by the Scriptures which are led and written by me" etc.
2) In the text: "be"; in the Jena the conjecture "is" in the margin; in Latin: est.
What should we do about the things that were condemned by the church and the churches a hundred years ago? Perhaps, then, one should indicate and give cause for every piece and article. For if one who contradicts the conciliarities and the opinion of the church were once to be overcome by writings, we would have nothing certain or conclusive in Christendom. 3) And this is the reason why every piece and article is condemned. And this is the reason that Emperor Maj. Maj. desires a simple and correct answer from you, either yes or no, whether you want to defend all of yours as Catholic and Christian, or revoke and recant some of it?
19th Then D. Martin, Imperial Maj. did not want to allow that he would be urged against his conscience, which was overcome and imprisoned by the holy scripture, to recant something without public arguments and proofs of those who speak against it. The answer he would give would not be incorrect or sophistical, but simple, bad and right; he would have no other answer than the one he gave before. Unless the adversaries "explicated" and loosed his conscience, which was caught by the errors (as they are called), with sufficient reasons of the holy Scriptures, otherwise he could not get out of the nets in which he would be entangled. It would not immediately be true everything that the Concilia ordered; indeed, they would often have erred, and decided repugnantly to themselves. Therefore, the adversary's argument would be useless, because he would be able to show and prove that the concilia were in error, and he would not be able to retract what was so diligently and publicly expressed in the Holy Scriptures.
20 The official did not answer, but with very few words, namely: one could not prove that Concilia was mistaken. But D. Martinus offered himself and said that he could and wanted to prove such.
When it began to get dark and gloomy, everyone went home. The Spaniards, however, laughed at and despised the man of God, D. Martinum, when he left the imperial guardhouse for his inn. Maj. from the guardhouse to his inn.
On the Friday after Misericordias Domini [April 19], after the princes and estates, who were in the habit of being in the Imperial Council, had gathered together, the Emperor sent them a document 4) with this content:
3) "with writings" (scripturis), that is, with passages of Scripture.
4) This is the Emperor's own rescript, No. 572 in this volume.
1928 D- V- a.VI, 18-17. sect. 9. writings on this Reichstag. No. 592. W. XV, 2309-2312. 1929
23 Our ancestors, who were also Christian princes, were nevertheless obedient to the Roman Church, which Martinus now considers. And because he has undertaken not to deviate from his errors even a single finger, we cannot depart with honor from the example of our ancestors to protect the old faith and to help the Roman See. But him, Martin Luther, and those who adhere to him, we want to pursue with the ban and the eight, and other ways that are open to exterminate them. But we do not want to break the given and ascribed escort, but we want to make sure that he will safely return to the place from which he was required to come.
24 This decision of the emperor was discussed by the princes, princes and estates of the empire on Friday all afternoon, together with the whole of the following day on Saturday. Martinus has not yet received a reply from the Emperor. Majesty.
In the meantime, he was visited by many princes, counts, barons, knights, from the nobility, clergy and secular (not common people): they were always in and around the courtyard, where he was staying, and could not get tired of seeing him. Also, two notes were posted, one against D. Martinum, the other (as one thought) for the doctor. Although it was thought by many people of understanding that it was deliberately and dangerously ordered by the enemies, so that they would have cause to cancel the escort, which the papal legates sought with diligence.
26. Monday after Jubilate [April 22], before dinner, the Archbishop of Trier let D. Martin Luther know that he wanted to appear before him early on Wednesday at six before noon to name a place again. On St. George's Day [April 23], in the evening about Essen, the Archbishop of Trier's Capellan came by order of his lord to D. Martino and requested that he appear the following day, at the appointed hour, at his lord's inn.
On Wednesday after St. George's Day [April 24], D. Martinus came to the archbishop's inn at Trier, where he was accompanied by his chaplain and the imperial honorable; he was also followed by those who had come with him from Saxony and Thuringia, and by several other very good friends. [They] 1) appeared before the Archbishop
1) In Latin, the thread of the context is: "where before the Archbishop of Trier etc. V.Vehus began to
of Trier, [before] Margrave Joachim of Brandenburg, Duke George of Saxony, the Bishops of Augsburg and Brandenburg, the German Master, Count Georgen of Wertheim, Johann Bock of Strasbourg, D. Vehus and D. Peutingern.
28 Then D. Vehus, chancellor of the Margrave of Baden, protested that he was therefore not required to dispute with him, but only that they, the princes, out of Christian love and special grace, had obtained from Imperial Majesty a gracious and brotherly admonition. Majesty to graciously and fraternally admonish him.
29 Then he said that although the Conciliarities had decreed many things, they had not decreed anything unpleasant. And since they had erred, their authority and power had not fallen, least of all so that every man would strive against them according to his own mind. He brought in many things from the Centurion and Zacchaeus [Matth. 8, 8. Luc. 19, 6.], that the one had taken Christ into his house, the other had asked that he not enter; likewise from human statutes, ceremonies, ordinances; these were all established and made to curb the vices and to control the will, according to opportunity and change of time; and that the church could not do without human statutes, nor could it do without them; by the fruits a tree would be known. However, it was said that much good came from ordinances and laws, and that St. Martin, St. Nicholas, and others had been many saints in the churches.
30 Secondly, that his books would arouse and cause great agitation and unspeakable indignation, that the mob would misuse the booklet of Christian liberty to throw off the yoke and strengthen disobedience. Now it would be much different, because since the believers had one heart and mind [Apost. 4, 32], therefore one would have to have laws and order.
(31) About this it should be considered, because he wrote many good things, and doubtless of a good spirit, as, of threefold righteousness, of good works, and other things, that the devil, by stealth and deceit, would deal with it, that all his books should be eternally damned. For from those which he wrote at the last, it would truly be seen, as a tree is not known by the blossom, but by the fruit.
32. then he said from the 91st Psalm, v. 5. 6. of the devil or pestilence, so in the midday ver-
talk and protest". - In the old German editions, the text here is quite badly in order. Walch has set it right. Also in Latin Vuorästatt stands Vuso (Vehus).
derbet, of the pestilence that creeps in darkness, and of the arrows that fly by day etc. Summa, the whole speech was mainly based on rhetoric and oratory to admonish and move him (M.), he wanted to consider respectability, honor, welfare, good law, justice and order, and on the other hand the great danger of conscience, common and special salvation and benefit; he repeated and generally urged in the beginning, middle and end, that this admonition and reminder was done by the princes out of inclined will and special graces. At last, he let himself be heard in the resolution of several words of warning, and said that if he persisted in his presumption, the emperor would proceed against him and expel him from the empire, and admonished him to consider and ponder this and other things.
To which D. Martinus gave this answer: "Most noble and illustrious, highborn princes, most gracious lords! I thank you, as humbly as I can, for your graciousness, the most gracious and kind will, from which this admonition and reminder emanates. For I realize that I am far too poor a man to be admonished by such great princes and lords.
34 After this, he said freely and publicly that he had not rebuked all the conciliar churches, but only the one at Costnitz, mostly because it had condemned God's word. Which would be evident from the article of John Hus, which condemns all there, namely: The Christian church is a common bunch of those who are provided for salvation. This article would have been condemned by the Concilium at Costnitz, that would be certain; and subsequently the article of our faith: "I believe in a holy general Christian church. Therefore he said: he would not refuse to give up life, limb and blood, only that he would not be pushed to revoke God's word. For to defend the same, one must be more obedient to God than to men [Acts 5:29].
(35) He could not prevent the trouble of faith here either. For there would be two kinds of trouble: one of love, the other of faith. The adversity of love is in the outward life and conduct, but the adversity of faith or doctrine, which is in the word of God, he could not now avoid or prevent, since it was not in his power that Christ should not be a stone of adversity, as it is written in Luc. 2:34, Ecce hic positus est in ruinam, etc. If the sheep of Christ are fed with the pure pasture of the gospel, if the faith in Christ is righteous, and if the sheep are not a stumbling block, then the gospel is a stumbling block.
If the church had been preached, and if there had been pious and Christian leaders or ministers in the church who faithfully carried out their office, there would have been no need to burden the church with the statutes of men.
He would know that one should be obedient to the authorities, even to those who live evil and wickedly. Likewise, he would know that one should give way to one's own mind and thoughts, as he had taught in his books and writings, and would most obediently like to do all this; only that he would not be forced to deny God's word.
37 When D. Martinus escaped, the princes discussed and deliberated. Martinus escaped, the princes discussed and deliberated what answer they wanted to give him. And when he was called back in, the Chancellor of Baden repeated what had been said before and admonished him that he wanted to submit his books and writings to Imperial Majesty and the Empire for judgment. Maj. and the empire to judge them.
38 To which D. Martinus answered humbly and demurely: he did not want to suffer that it would be said of him as if he had shunned the imperial majesty, the electors, princes and estates. Majesty, the princes and estates of the Holy Roman Empire and fled. For he not only wanted to have Her Majesty and graces, but also the very least, willingly and gladly, most diligently and most precisely, examine and consider his books; only that such be done by God's word and holy scripture. But God's word would be so clear and public for him that he could not deviate, unless he was told and taught better things by it. For St. Augustine also writes that he had learned to give this honor only to the books that are called canonical or biblical, so that he believed that they were right and true; but the other teachers, however holy and learned they were, he believed so far away, if they wrote what was right and true.
39 Moreover, St. Paul wrote in 1 Thess. 5:21 that we should test everything and accept what is good; and Gal. 1:8, 9: "Even if an angel comes from heaven and preaches otherwise, let him be accursed," and let no one believe him.
40 For this reason, he humbly asks that they do not urge his conscience, which is bound and captive to God's word and holy scripture, to deny it, and that they be commanded to do so, and that they work and bring about this matter, especially with the Emperor. Maj. that he would not be forced to do anything contrary to his conscience; otherwise he would do everything most willingly and obediently.
41 As he spoke this, the Elector, Margrave Joachim of Brandenburg, asked him if he could
1932 D-v-vi> 1S-21. sect. 9. writings on this Reichstag. No. 592. W. xv, 2314-2317. 1933
would have said that he would not give way, that he had been overcome by the Holy Scriptures? Doctor Martinus answered: Yes, most gracious Lord, or with clear and public causes and reasons.
So they parted, the other princes went to the town hall, but the archbishop of Trier summoned D. Martinum to his chamber, along with his official, Johann Ecken, and Cochläum. With D. Martino stood D. Hieronymus Schurff, and he Niclaus von Amsdorf. There the official began to argue and dispute, as a sophist and canonist of the pope's cause to defend; that from the holy scriptures heresies had always arisen, as the Arian, from this saying in the Gospel: "Joseph did not recognize his spouse until she gave birth to her first son" [Matth. 1, 25.].
43) Then he went on to say that he would support himself to overthrow this proposition: The Catholic Christian Church is the whole bunch of saints; he wanted to make wheat out of the tares and members out of the dung of the body. This and such ridiculous, useless and childish things he claimed. Doctor Martinus and D. Hieronymus Schurff refuted it, but modestly and sensibly, as if it neither served nor did anything. From time to time, D. Cochläus also chattered among them, and supported himself in persuading D. Martin that he wanted to desist from his presumption, and henceforth abstain completely from writing and teaching. Finally, they left each other.
44 On the evening of the same day, the Archbishop of Trier informed Doctor Martino through Mr. Amsdorf that Imperial Majesty had extended the escort for another two days. Maj. had extended the escort for another two days, so that he might act with him (D. M.). Also on the following day D. Peutinger and the chancellor of Baden would come to him, indeed, he himself wanted to deal with him; as happened. Both, D. Peutinger and the Chancellor of Baden, came on Thursday, St. Marx's Day [April 25], early before dinner; they agreed to talk to D. Martinum, that he wanted to heed the Emperor and the Empire badly and without any condition, to recognize and judge about his books.
45 To this Martinus answered and said: he wanted to do everything gladly, to suffer and be satisfied, if they only acted according to and from the holy scripture, and let it be master and judge; otherwise he did not want to get involved in anything, nor did he want to consent to it. For God said through the prophet, Psalm 146, 3: "Do not rely on princes, they are men, they cannot help"; item, Jer. 17, 5: "Cursed be he who relies on
Trust in men" etc. Since they pressed so hard and so vehemently, he said, "In short, he did not want men to know or to judge God's word.
46 So they went away, but they asked him to consider and give a better answer, and after noon they wanted to come again; as they came again, but in vain, because they reported as much as before. At last they sought that he would at least put his cause to the knowledge of a future council. Which Doctor Luther was satisfied with; but with the condition and the decision that they would submit the articles drawn from his books to the Concilio itself, but in such a way that they would be spoken of and judged from the holy Scriptures, and the contradiction would be presented and proven with the same testimonies.
47 Then they went and told the archbishop of Trier: D. Martinus had offered to submit his books in some articles to the Concilio. Martinus had offered to submit his books in several articles to the Concilio, and in the meantime to keep silent about them. This, however, Martinus had never taken into consideration or thought, since neither admonitions nor reprimands could ever persuade him to either revoke his books, which he had preserved and fortified with clear and public testimonies of Scripture, or to submit and submit them to the knowledge and judgment of men, since he would prove from Scripture and with public, certain reasons and causes that he had erred.
For this reason, God, by special grace, sent for the Archbishop of Trier to summon D. Martinum and to hear him himself. When he heard that it was much different than Peutinger and the chancellor of Baden had reported to him, he said that he did not want to take much notice of it if he had heard him himself; otherwise, he would have gone to the emperor immediately and reported to him what the doctors had reported.
The Archbishop of Trier, however, dealt most graciously with D. Martino, first of all alone, both as far as the Emperor's and the Empire's, as well as the Council's decision was concerned; in which conversation D. Martinus did not hold anything against the Archbishop. Martinus did not hold anything against the archbishop, saying freely: it would be impossible to trust and submit such a great, important matter to those who had touched him in public with new mandates, condemned his books, and approved and confirmed the pope's bulla.
50 Secondly, the archbishop called one of his (D. Martini) friends to him, requested through him from D. Martino, he wanted to indicate himself where he was.
with which this matter could be advised and helped? Martin answered: "There is no better counsel nor help," he said, "than that given by Gamaliel, as St. Lucas testifies in Acts 5:38, 39. 5, 38. 39.: "If the counsel or the work is of men, it will perish. But if it is of God, you will not be able to stop it. Such is the wish of the Imperial Majesty, the He would know for certain that if his actions and deeds were not of God, they would perish in three or even two years.
(51) Then the archbishop said, "What would he do if the articles that were to be submitted to the Concilium and placed at home were to be withdrawn? Luther answered, "If only they are not the ones that the Concilium at Costnitz condemned. The archbishop said: "I fear it will be the same ones. Said D. Luther: So I cannot and will not remain silent, as I am certain that God's word is condemned by such a decree and decision. Therefore, I will let go of it before life and limb, stump and stem, because I have surrendered God's clear and true word.
When the archbishop saw that D. Martinus did not want to submit God's word to man's knowledge. Martinus did not want to submit God's word to man's knowledge, he graciously let him come from him. But when the doctor asked him to help him, he asked Imperial Majesty to grant him a pardon. Maj. a gracious farewell, the archbishop said: he wanted to do it well and let him know again.
Not long after, the official of Trier, in the presence of the chancellor, who had been secretary to Emperor Maximilian, of high noble memory, came to D. Martins. Martins to his inn, and showed him, by order of Emperor Maximilian, Secretarius. Majesty: Because he had been summoned by the Emperor's Majesty, the Elector. Majesty, princes, princes and estates of the empire so often and in many ways, but in vain, and he nevertheless did not want to take this to heart, did not want to improve himself, nor to go to the unity of the church, nor to compare himself with it, then Imperial Majesty, as an advocate of the church, would have to order him to go to the church. Majesty, as an advocate and bailiff of the Catholic faith, would have to proceed and continue. Therefore, Her Majesty's order would be that he should return safely to his custody within one and twenty 1) days from then, in public escort, which should also be kept free for him; but that he should not arouse the people on the way, neither with preaching nor with writing.
1) Thus the Latin editions. In the German ones: twenty.
When Doctor Martinus heard this, he spoke with great humility and modesty: "As it has pleased the Lord, so it has been done, let the name of the Lord be praised [Job 1:21]. He then went on to say: "Before all things, he thanked the imperial majesty, princes, princes and estates of the empire most humbly and most humbly, as he always could, that they had heard him so graciously, and that the free and secure escort had been given to him, and should be given. For he would not have desired anything else in it, except that a reformation from the Holy Scriptures, for which he so diligently asked, be undertaken and made; otherwise, for the sake of Imperial Majesty and for the sake of the Empire, he would not have wanted it. Otherwise, he would gladly do and suffer anything, life and death, honor and disgrace, for the sake of imperial majesty and the empire, and reserve nothing for himself, but only the one word of God, to freely confess and testify to it. Finally, he wanted to present himself to His Imperial Majesty and the whole Empire. Maj. and the entire empire in the most humble manner.
55 Therefore, the next day, that is, Friday after Jubilate, April 26, after he had blessed his lords and friends, many of whom had come to him, and had taken a little soup and breakfast, he departed at ten o'clock before noon, with those who had come there with him and had led him. But Caspar Sturm, the Ehrnhold, followed him after several hours, found him at Oppenheim, and escorted him by verbal order of Emperor Carl.
May the eternal, merciful God preserve the godly man, who is awakened by God to purify the Christian doctrine again, and to enlighten the glory of Christ, for the long life of His Church, comfort and improvement, and awaken many others besides him, who preach the word of the Gospel with great power, amen.
593 D. Mart. Luther's letter to Lucas Cranach about his interrogation at Worms and future imprisonment. Frankfurt am Main, April 28, 1521.
This letter is found in the Wittenberg edition (1569), vol. IX, p. 118; in the Jena edition (1564), vol. I, p. 454 d; in the Altenburg edition, vol. I, p. 731; in the Leipzig edition, vol. XVII, p. 595; in De Wette, vol. I, p. 588 and in the Erlangen edition, vol. 53, p. 64.
To the careful master Lucas Cranach, painter at Wittenberg, my dear father and friend.
Jesus.
1. my service, dear Gevatters Lucas! I bless and command you God; I let myself be imprisoned and hidden, do not yet know where. And although I would rather have suffered death at the hands of tyrants, especially at the hands of the furious Duke Georgen of Saxony, I must not despise the advice of good people until his time.
2 My future at Worms was not taken care of, and you all know well from the ban that came against me how I was escorted. I thought Imperial Majesty should have assembled a doctor or fifty, and honestly overcome the monk; so nothing more is done here, but this much: Are the books yours? Yes. Do you want to revoke them or not? No. Then lift yourself up. O, we blind Germans, how childishly we act, and let the Romanists ape and fool us so miserably!
3 Give my greeting to my godmother, your dear wife, and that she may be well in the meantime. The Jews must sing once: Jo, Jo, Jo! Easter Day will also come to us, so let us sing Alleluia. There must be a little time of silence and suffering: "A little you do not see me, but a little you see me," says Christ [John 16:16]. I hope it will be the same now. But God's will, as the very best, be done in this, as in heaven and earth, amen.
4) Give my regards to Master Christian 2) and his wife, and I would also like to thank the council for the shipment. If the Licentiate Feldkirch 3) is not enough for you, you may send Mr.
1) Luther was probably the godfather of Cranach's daughter Anna, born in 1520. She later married Caspar Freund, who died as mayor of Wittenberg in 1574.
2) "Master Christian" is the goldsmith Christian Döring or Aurifaber, the partner in Cranach's printing business. He had provided the cart to Worms and had been paid for it by the council. He received for it, according to the Wittenberg treasury account of 1522, "six shocks [groschen], seven weeks of three horses each a day 2^ groschen.
3) "Feldkirch" is, according to Seidemann (De Wette, vol. VI, p. 645), Bartholomäus Bernhardt von Feldkirch, according to the Erlanger Briefwechsel (vol. Ill, p. 129), Johann Doltsch von Feldkirch, Canonicus at the Allerheiligenstifte in Wittenberg. The latter is probably correct, because
594s. Ulrich von Hütten's letter to Wilibald Pirkheimer, alderman of Nuremberg, in which he also briefly relates what happened to Luther at the Diet of Worms. The l. May 1521.
This letter is found in Latin in the Wittenberg edition (1551), toru. II, col. 176 and in Burkhardt's oominont. (lo Huttoui katis 8,6 Illsrit., Theil II, p. 205. Also published in German together with Hutten's letter to the emperor (No. 565) under the title: "Ein Sendbrieve, so Ulrich von Hütten an Kayserl. Majestät gethan, bebstliche Botschaft betreffende, vast lustig zu lesen. Another missive written by the above-mentioned von Hütten to a prominent citizen of Nuremberg, concerning Doctor Martinus Luther's departure from Worms, in which the great malice that the Romans have wrought can be seen in brief.
Translated into German.
Ulrich von Hütten, knight, sends his greetings to Wilibald Pirkheimer, Rathsherrn in Nuremberg.
I had heard from some emperors that Luther had been called to responsibility. But they lied. There is nothing to it. For they only asked him in the assembly: whether he wanted to revoke some of his writings? He answered steadfastly that he wanted to revoke them if he was proven to have written erroneous things. He was asked again if he did not want to recant, because many things he had written had already been condemned. He asked: one would not want to force him to a most unreasonable retraction, that he would condemn against conscience what he knew 4) to be perfectly right. When they pressed him the third time: whether he would not recant? because that was all the emperor and the princes wanted to know, he answered: that he neither could nor would recant what he could prove with the testimonies of the most truthful Scriptures.
At that time Bernhardt was provost at Kemberg (see Appendix, No. 79 in this volume). A third Feldkirch, who is also called Joh. Doltsch, prokessor oratoriae, can probably not be considered here.
4) Instead of 86utiÄQt, read koutiat.
This has been enough to condemn the man of God to the highest. Dearest God, where is this going? I truly believe that at these times one will see in particular whether Germany has princes or whether it is ruled by beautifully dressed image pillars. For those clergymen who give advice against Luther surpass everything there is in ungodliness and knavery. His last letter to me brought tears to my eyes, in which he wrote me how unfairly he had been treated. Among them was also this, that he had received his farewell with the prohibition to preach the word of God on the way. O, what an utterly detestable evil! O shameful deed that deserves the irreconcilable wrath of God! To fetter the word of God! To block the mouth of an evangelical teacher! Behold the Christian princes. What will the foreigners say to this? I am ashamed of my fatherland.
They have chosen Johann Eck, the official of Trier, a completely unlearned sophist, to speak. He has spoken so vehemently against Luther that it is firmly believed that he has some of the pope's money, which, as they say, has been used for bribes, in the amount of many thousands of gold florins. The ungodly wretch has dared to attack the pious evangelist with invectives, of which some people give this interpretation, that the adversaries had taken this advice, so that, if he had been provoked in such a way, they would have wanted to force an insult out of him, about which it would have come to his neck afterwards. Behold the ungodly wiles.
4 Some legal scholars argue that the emperor should not give Luthern a free escort, nor could he do so without injustice. Dear people! Do you not think that they should all be chased out of Germany in one day, together with their unjust justice? The godless bishops would like to be able to imitate their forefathers, who set such an example at the Costnitz Concilio with the burning of John Hus! It is said that the emperor decided to protect the pope and the Roman church with all his might. Evil instigators have incited him to do so. Therefore, there is great rejoicing among the clergy. They want to win in a short time. For they think that the matter is finished, but they do not know, the wretched people, that they are far from being finished, and that the last act is still left.
(5) Someone posted a note saying that four hundred noblemen had conspired for Luther, and added to it: Covenant
shoe ! Bundschuh ! O great and foolish people! They want to help Luther with this and harm him beyond measure. But some think that the enemies have done this to make him hated. This seems very likely to me.
Awaken the courage of your people. For I still have some hope for the cities, because of the love of freedom, which is especially great among you.
Luther obviously acts on a divine impulse and has nothing to do with any human counsel, relying entirely on God. But no one has ever despised death as joyfully as he. Let Christ keep his evangelist, at least for a while, until true godliness has taken root a little in the minds of men. When he leaves there [Worms], an exceedingly horrible edict will follow (as is written to me by friends), which I fear will be opposed by a good part of Germany. So heated are the parties! Herewith enough in the shortness of so many things. Write me also something that you have not done for a long time; and farewell. From Ebernburg, May 1, 1521.
594b. Extract from one of Hutten's pamphlets. April 1521.
This writing follows in the Latin Wittenberg edition 1. e. immediately after the previous letter, but has nothing to do with it. The title of the writing from which it is taken is: Iuvsetiva in Oarckinalss, Lxi8eopo8 st 8a66rckot68, 4,utksruln ^Vorinatias in eoneilio Osrrnanias inipuZnant68.
Ulrich von Hütten also writes in his invsetiva against Hieronymus Aleander, the Roman Pope Leo X's envoy, among other things the following:
You have spoken to an honorable man, whom you do not trust, but with the audacity with which you are accustomed to think that the Germans have no brain in their heads and that there is neither reason nor wit in them: Even if you Germans throw off the papal yoke (so you said), the pope will nevertheless know how to retain his sovereignty and his empire. Although it has already come to such a pass that you will soon fall by your own bullet. For he is able to do so much through his wisdom that as soon as you will subject yourselves to such, it is certain that you will atone for this misdeed through a ruinous defeat. You accuse this yoke as a heavy one, which you will only exchange with another, far heavier one.
But the divine vengeance is already upon you, so great theurung, so many years of pestilence, the internal discord of the princes. [1) So you admit that it is a yoke, measure the sovereignty of the pope according to the command and the rule of the popes, and do not deny that he has them with
1) "Huts" is written in the margin.
He also clearly indicates that he will disrupt Germany, instigate war among the princes, and interprets natural events as punitive judgments. This you do, I say, and yet hope to obtain here in Pabst Leo X's name everything you desire! etc. In the month of April, Anno 1521.