1. how Luther fared at Augsburg.
2. of D. Luther's journey and action at the Diet of Worms in 1520.
3. from the Augsburg Diet in religious matters anno 1530.
4. the Confession and Apology delivered to the Emperor at Augsburg.
5 On the Usefulness and Power of the Augsburg Confession and Apology.
6 Luther's Opinion of the Diet of Augsburg in 1530.
7. from the day at Braunschweig 1538 in the fast.
8. the convention and meeting of the protesting estates at Frankfurt am Main in 1539.
1. how Doctor Luthern fared at Augsburg.
(Lauterbach, April 27, 1538, p. 71.)
After that he began to tell how things had gone at Augsburg and how he had been treated by the Cardinal. First I was summoned and went, but with a large guard of the Elector, since I had been recommended to the Augsburgers, and they had taken care of me with the greatest care, so that I would not associate with the Italians and would not trust them. For I did not know what a Welscher [whale] was. I stayed in Augsburg for three days without an escort from the emperor. In the meantime, an Italian came to me more often, summoned me to the Cardinal and urged me to recant. "Just say one word: I recant.
the Cardinal will recommend you to the Pope, and you will return to your prince with honor. When three days had passed, the Bishop of Trent, in the Emperor's name, indicated to the Cardinal my safe conduct. Then I went to him as a supplicant, first I fell on my knees, 2) I fell to the ground, 3) completely prostrated, and after being ordered three times by the Cardinal to stand up, only then did I humbly stand up. This pleased the Cardinal very much, and he hoped for victory. But when on the second day I did not want to recant anything, he said: "What do you think the pope is asking about Germany? Do you think that the princes will defend you with arms? No. Where will you stay?" "Under heaven." So great was the an-
the measure of the pope. The fact that his dignity and majesty are despised is more bitter to him than death; they cannot help it now. After that, the pope humbled himself to some extent and wrote to the Elector, even to Spalatin and Pfeffinger, insisting that they should give me away and see to it that his order was carried out on me, and he wrote to the Elector this sentence: "Although you are unknown to me, according to your person, I have seen your father Ernst here in Rome, a very obedient son of the Church, who attended our services quite devoutly, and I wish that your Serenity would follow in his footsteps." But the Elector noticed this unusual humility of the Pope and his evil conscience that he was afraid, and saw the efficacy of the Scriptures. For my theses ran in very few days almost through all Europe. Thus the Elector was encouraged not to carry out their orders, but submitted to the Scriptures. If the Cardinal of Augsburg had acted more modestly and accepted me when I asked him, it would never have come to this. For at that time I knew little of the errors of the pope. If he had kept silent, I would have kept silent easily. For this was the Roman usage in some dark and inextricable matter, that the pope said: We take this matter to ourselves out of papal authority and strike it down completely. Then both parts were forced to be silent. I think the pope would give three cardinals for it, that it would be in these: Barrel would be where it was then.
Today Philipp Melanchthon went to the Elector of the Mark to reform his church and university. God give his blessing and growth to the church. Amen.
2. of D. M. Luther's journey and action at the Diet of Worms in 1521. 1)
(Cordatus No. 1721-1728.)
I will kill the Cochläus only by silence. It's a fool with
1) It is well possible that Cordatus heard what is told in this § from Luther's mouth already in 1524 during his first stay in Wittenberg. (Wrampelmeyer.)
of his dialectics and doctrine. I want to leave him fine in lies and not answer to those lies. Have we not been heard in Augsburg? Did I not appear in Worms, since my escort had been broken? For since I was cited by the emperor's herald on Monday [March 25] of the week of martyrdom, I was already condemned on Wednesday and my books burned, and before I came to Erfurt, my condemnation was posted at the gates of all cities and in other public places.
On the journey to Worms, the herald asked me if I still intended to go to Worms. I was trembling, but I answered him: I want to go in, if all the devils are in. Of my friends, Bucer came to meet me, secretly appointed to do so by the emperor's confessor, [and said that] I should not go there if I did not want to be burned, but that I should go to F. von Sickingen. I went in and was taken in at the inn of the duke's councilors.
None of the princes came to me, but counts and noblemen looked hard upon me, from among whom four hundred articles 2) against the clergy had been presented to the emperor, and proved the same, since they had been instructed by my sermon. They had to fear me more than I them. For they feared an uprising, because the pope had aroused the people by writing that they should not escort me. The princes did not want that. I was summoned and came to the assembly of all the princes and the emperor. When I was first asked about the books, whether they were mine, I answered: I believe. But D. Hieronymus Schürf said: One reads them according to their titles. Second [when I was asked] if I wanted to revoke them, I made a distinction. I could not revoke the textbooks, because they were God's word, but the books of controversy, if they contained something that was not to be suffered, then I would have nothing against it, I want to leave myself in it.
Then day and night I was given to worry. The next day, the bi-
2) Cf. Walch, old ed. XV, 2058 ff.
I said to them: "The word of God is the word of God, which I have nothing to forgive; but what is outside of it, with that I will gladly be obedient. Margrave Joachim said that I should command the Emperor's Majesty, whether they were not also Christians? I answered: With reservation of the Scriptures. I could not forgive what was not mine. On the other hand, the bishops, who formed a committee, said that I should provide myself to them so that they would judge rightly. Me: I do not trust them so much that they should conclude for me against themselves, who have now condemned me in the escort.
But that you see what I do, I will give you my escort home. 1) Thereupon Philipp Feilitzsch said: That is truly enough, is it not too much. After that: Let us have a few articles. I answered: In the name of God, those that are outside of Scripture, I will not defend myself against, and two doctors left and announced that I wanted to recant. Then a bishop sent to me to ask if I would agree to bring the matter to the attention of the emperor and the empire. I: I do not want that and would never have granted it. The bishop said: "It is good that I called you. So I negotiated with them alone and in such a way that the Elector and others were dissatisfied with my steadfastness. But I said: There is life and limb. But if I had surrendered to their will, they would have condemned all the articles that had been beautifully condemned at the Concilium at Constance. This was also recognized by some.
After that Cochläus came to me: If I wanted to recite the escort, he wanted to dispute with me. To this D. Hieronymus [Schurf] answered: Well, that should be true. It is an unequal recruitment. Who would not be so foolish. But I, in my simplicity, would have done it. And so I left the court [of the Teutonic Knights, the quarters of the Archbishop of Trier] with an escort. Then companions jumped out and said: How, do you lead him captive? That need not be.
Afterwards came to me the Doctor of the Mark-.
1) Cf. Walch, old edition, vol. XV, 2292.
D. Vehus] and admonished me in a very brilliant speech to recant; I had high obligations of love towards the brothers, of obedience towards the emperor, I had to prevent arousal. I replied: These were words, but I had much higher obligations to the honor of Christ.
Thereupon the Chancellor of Trier said [D. Joh. Eck^: Martin, you are disobedient to the Emperor, but you are permitted to go away unmolested in peace [pace publica]. Do not preach on the way; see where you will stay afterwards. I: As it has pleased the Lord, so it has been done; you also see where you stay 2c. So bring great glimpses from Worms, and they would have desired that the beer be in the barrel again. When I invoked the Scriptures, Duke George always answered and said: "Let there be a good harvest in my country, dear sirs. But I did not recognize their cunning plots at all. And Duke Frederick finally said: "I would not have thought that one should act in this way. After that, the eight went out against all Lutherans, which they themselves were soon forced to recant. This is how it went with me at Worms, where the Holy Spirit alone preserved me. 2)
3. from the Augsburg Diet in religious matters, Anno 153V.
(The first two paragraphs at Cordatus No. 1498 and 535.)
The Diet of Augsburg is worthy of all praise, for at it the Gospel became known to the world; both the emperor and the pope heard it. What money is consumed there, no one shall regret. 3)
In order to spread His Gospel, God willed that the Diet of Augsburg be held, for they stole away to this Diet. They publicly approved our doctrine and did not dare to call us heretics, but schismatics, since we call them antichrists and an abomination before God. We have passed this verdict.
2) On the Diet of Worms, see Walch, old edition, Vol. XV, 2018 ff. The entire seventh chapter.
3) This paragraph also in Kummer, x. 2595. (Lauterbach, p. 201.)
come. But we ask nothing of the world, for its sake we have not begun it, neither will we leave it [for its sake], but for Christ's sake I have dared this, for He also for my sake has dared something on Good Friday.
The papists had persuaded the emperor that our doctrine should be inconsistent, and when he would come, he would call them all silent, so that no one would be allowed to say a word. But things turned out much differently. For ours freely confessed the gospel before the emperor and the whole empire, and put the opponents, the papists, to the highest shame in the same imperial diet.
Item: The Diet of Augsburg is not to be paid for with any money, for the sake of the confession of the faith and word of God, which was made by our people there: for there the adversaries had to confess that our confession was right and true.
4. the Confession and Apologia delivered to the Emperor at Augsburg.
(Cordatus No. 794.)
This emperor is given to us as a gift from God; indeed, everyone should faithfully pray for him. Although he has ruled until now with great happiness, he has the greatest enemies, the Pope, the Venetians, the King of France, [the King] of England 2c., and in the matter of religion he has judged much differently than he was advised by the papists, and has sent our Apology and Confession to all universities. Of course, this was the opinion of his advisors: His Imperial Majesty should put all his power against it, if this Confession were against Christian faith; but if it were against the abuses, he should order it to learned people. This was certainly wise counsel, and Eck said that he could not refute our doctrine with Scripture. Yes, the Mainzer said: O how finely our scholars defend us! But I know that this [his statement] is sincere, for he is courting the pope, and Duke Jürge [Georg] has gone too far into the no and cannot go back. Of those who oppose us, Eck, Cochläus, we care for
We are not concerned about anyone, but only about the emperor, to whom our cause has been submitted; if he writes against us, our duke will answer. The emperor and the pope resist our confession. We will wait for him; we are not interested in the others.
5. the use and power of the Augsburg Confession and Apology.
(Cordatus No. 1268.)
The Diet of Augsburg is in truth the last trumpet before the last judgment and a certain judge, because God's word is made all the brighter the more it is fought against; for now our confession has been sent out by the emperor himself to all princes and universities. But the Confutation of the adversaries, in what darkness it lies hidden! Oh, if it were to come out, how we would want to get on the old torn fur, but they hate the light.
6 Of Imperial Diet in Augsburg in 1530. M. Luther's Opinion.
On the day of Viti, which was Monday, the 8th after Trinity, 1) in the evening after dinner, M. Luther said in his garden, among others, this, in the presence of M. Hausmann, Cordati and Schlainhaufen, and said: "Let us put the matter home to God, he knows how to do it. Now a year ago, not a penny would have been given for all Lutherans or Protestants, so certainly the wicked already had us. For since my lord Duke John, the Elector of Saxony, came to the Diet before other princes: they did not believe that he should come out; they all let themselves believe that his cause was too evil, that he should not be allowed to come out with it. 2)
1) There is an error in this date. Vitus is June 15; but the 8th Sunday after Trinity cannot already fall in June. This speech must have been made not long after the Imperial Diet in Augsburg. But only in the year 1534 Vitus falls on a Monday, namely after the 2nd Sunday after Trinity.
2) Similar content Cordatus No. 640: Duke Georg will not give up the wish to be Elector until he dies; therefore, he now hurries to the Imperial Diet in Regensburg, as he did earlier to Innsbruck, since he has never been received by the Emperor, because he did not want to lend his ear to anyone, so that he would keep himself impartial.
But what happens? Now, in their greatest security, the greatest terror overtakes them. Because M. G. Herr, the Elector of Saxony, comes so early to Augsburg as a pious, obedient Christian prince, the other princes, Duke Georg, Margrave Joachim, hurry to Innsbruck. There was a heated discussion about what it would mean if the Elector of Saxony went to the Imperial Diet so early. And so, the emperor was also afraid of the matter, whether he would safely come to and from the Diet. Then the princes promised to leave their goods and blood with the emperor's majesty, and to keep six thousand horses and so many servants, so that there would be no need. There one sees a miracle that is great among the great miracles, that God makes the enemies of truth fearful and timid. The pious prince is alone, and only the hundredth sheep, but he is nine and ninety, and yet they fidget and are fearful.
When it came to the entry and the action, a small group was seen at the Word of God, but they brought with them a strong king, above all emperors and kings, who was called the Word of God. But all the world cried out: O, it is far too small that such a small group should stand against imperial power! But I will not yet say what has been accomplished, for the Lord makes void the counsel of princes. Pilate had power, but would not kill Christ. Annas and Caiphas would have liked to do it, but could not. The emperor is still pious, but the bishops, cardinals 2c. are peelers.
But now the pious emperor does not want to wash his hands in innocent blood, the mad princes fall down, reproach, disgrace and despise the emperor in the worst way. So the pope comes along, wanting to burst with fury, so that it will happen without presilience and bloodshed, and he leads the way and sends the sword to N., who is to execute it; but he is to do it and will not win it, and he intends to take the emperor's crown and put it on N. N., because he is the one who is to do the things right.
So God sent princes and lords, and the pope, to fall away from the emperor, and
we fall to him. If this is not a miracle, God's destiny, I am surprised that the one whom the devil wanted to use against us, our God takes him and uses him for us. Miracle above all miracles. In sum, God enlightens the pious emperor from day to day with His dear Word, amen.
7 From the day at Brunswick in 1538 in Lent, Dominica Lätare.
(Lauterbach, 5 Avr. 1538, p. 56 and 10 Apr. 1538, p. 60.)
On this day, news had come of the meeting in Brunswick, how the Elector had traveled for six days through the Mark, since he had not been granted a safe escort by Henry of Brunswick. He had been treated very honorably by the Elector, the Margrave, and many had come to meet him from Brunswick and had received him humbly. The landgrave, however, broke through Goslar from the other side without an escort. It was written that the King of Denmark had made a glorious profession of faith the next day, and was praised as a second David. Luther answered: God help him and the holy covenant to sanctify his name. However, that insolence of the Duke of Brunswick can become a little spark of displeasure, since he, against right and equity, has denied a safe conduct to those who were once his best friends. For Moses also requested a safe conduct from the kings of the Amorites, 2c. but since they refused it, he had a cause of war against them. O Lord God, give peace and tranquility. (Deut. 21, 21. ff. Deut. 2, 26. ff.) - Luther asked several times on this journey for rain for the land: HErr GOtt, geben unseren Kindern und unserem Gesinde das tägliche Brod, siehe uns väterlich an.
On that day news came from Brunswick; for it was written that the King of Denmark was present, a legation from the King of England and from many cities, some of which were very peevish about making an alliance. Luther said: They seek their own under that.
name of the gospel, but in dangers they fear for themselves. This political association has nothing to do with the gospel. It is God who preserves and defends in persecution; let us trust Him and make an eternal covenant with Him. The world is the world.
8 The Convention and Meeting of the Protesting Estates at Frankfurt
am Main 1539.
The merciful God, said D. Luther, help them now in Frankfurt to deliberate and decide in a Christian and pure manner, so that God's honor and the salvation and benefit of Christendom may be promoted. It is a small imperial Diet, it can be seen as very simple, and it has an evil appearance to hold a day and a meeting in an imperial city. But because they are provoked and forced to do so by the adversaries, they have to do it.
The papists insolently and untrustworthily subordinate themselves to seize and take the cities by trickery: they provoke ours with deceit. Then they pretend to make and keep peace, but in the meantime they intend to cut up the whole body and slaughter the members: they secretly attack Hamburg, Minden and Frankfurt. They would do more wisely if they attacked us publicly with war. They have publicly condemned us at Augsburg, and if our people had not been so patient, it would soon have begun there.
On February 16, Luther ordered that one wanted to ask with seriousness for the day in Frankfurt, which is probably a small imperial diet, that peace be made. For if the Landgrave is to burn, there is no more defense. As happened to me and M. Philippo: when we humbly and faithfully advised him against the war, he said to us: "How,
if I gave you advice and I didn't?
It is a miracle of God, and he is a hero: how a weak prince he otherwise is, but one is afraid of him. He has rightly chased the bishops to the choir, and he will now speak with them in the gate, so that the papists will either have to do harm or suffer, either keep silent and sit still, or give peace.
The landgrave does not provoke, nor does he give cause to provoke, but after he has been provoked and given cause, he seeks peace; whether he has a better horse in 2000 horses: for Hesse and Saxony are horsemen, when they sit in the saddle, they are not easily frightened; the horsemen of the Oberland are dancing juniors. God keep us the landgrave, for there is much in one man. I would rather be in an army and a troop of deer, where a lion is the supreme commander, than in an army and a troop of lions, where a deer is supreme, Emperor Augustus used to say.
On February 25, M. Luther asked with serious words and prayers for peace and for the day at Frankfurt, so that religion, police and economy, God's word, secular and domestic regiment, do not get mixed up and fail through internal and domestic wars, which are the most harmful. For war pleases those who have not tried it nor experienced it. God protect us from it. Men of war are now devils in the flesh, not only the Spaniards, but also the Germans. Nulla fides pietasque viris, qui castra sequuntur, says the pagan poet.
No loyalty, faith nor godliness is with men of war at this time.
For the very things that should protect us would corrupt and afflict us the most.
1) Cf. cap. 45, § 8.