THE HISTORY OF MARTIN LUTHER

                  THE HISTORY OF MARTIN LUTHER
                              from
                     Foxe's Book of Martyrs
                          by John Foxe


     Martin Luther, after he was grown in years, being born at
Eisleben in Saxony, A.D. 1483, was sent to the University, first of
Magdeburg, then of Erfurt. In this University of Erfurt, there was
a certain aged man in the convent of the Augustines with whom
Luther, being then of the same order, a friar Augustine, had
conference upon divers things, especially touching remission of
sins; which article the said aged Father opened unto Luther;
declaring, that God's express commandment is, that every man should
particularly believe his sins to be forgiven him in Christ: and
further said, that this interpretation was confirmed by St.
Bernard: 'This is the testimony that the Holy Ghost giveth thee in
thy heart, saying, Thy sins are forgiven thee. For this is the
opinion of the apostle, that man is freely justified by faith.'
     By these words Luther was not only strengthened, but was also
instructed of the full meaning of St. Paul, who repeateth so many
times this sentence, 'We are justified by faith.' And having read
the expositions of many upon this place, he then perceived, as well
by the discourse of the old man, as by the comfort he received in
his spirit, the vanity of those interpretations, which he had read
before, of the schoolmen. And so, by little and little, reading and
comparing the sayings and examples of the prophets and apostles,
with continual invocation of God, and excitation of faith by force
of prayer, he perceived that doctrine most evidently. Thus
continued he his study at Erfurt the space of four years in the
convent of the Augustines.
     About this time one Staupitius, a famous man, who had
ministered his help to further the erection of a University in
Wittenberg, being anxious to promote the study of divinity in this
new University, when he had considered the spirit and towardness of
Luther, called him from Erfurt, to place him in Wittenberg, A.D.
1508 and of his age the twenty-sixth. In the meanwhile Luther
intermitted no whit his study in theology. Three years after, he
went to Rome, and returning the same year, he was graded doctor at
the expense of the Elector Frederic, Duke of Saxony: for he had
heard him preach; well understanded the quickness of his spirit;
diligently considered the vehemency of his words; and had in
singular admiration those profound matters which in his sermons he
ripely and exactly explained. This degree Staupitius, against his
will, enforced upon him; saying merrily unto him, that God had many
things to bring to pass in his Church by him. And though these
words were spoken merrily, yet it came so to pass anon after.
     After this, Luther began to expound the Epistle to the Romans,
and the Psalms; where he showed the difference betwixt the Law and
the Gospel; and confounded the error that reigned then in the
schools and sermons, viz., that men may merit remission of sins by
their own works, and that they be just before God by outward
discipline; as the Pharisees taught. Luther diligently reduced the
minds of men to the Son of God: as John Baptist demonstrated the
Lamb of God that took away the sins of the world, even so Luther,
shining in the Church as the bright daylight after a long and dark
night, expressly showed, that sins are freely remitted for the love
of the Son of God, and that we ought faithfully to embrace this
bountiful gift.
     His life was correspondent to his profession; and it plainly
appeared that his words were no lip-labour, but proceeded from the
very heart. This admiration of his holy life much allured the
hearts of his auditors.
     All this while Luther altered nothing in the ceremonies, but
precisely observed his rule among his fellows. He meddled in no
doubtful opinions, but taught this only doctrine, as most principal
of all other, to all men, opening and declaring the doctrine of
repentance, of remission of sins, of faith, of true comfort to be
sought in the cross of Christ. Every man received good taste of
this sweet doctrine, and the learned conceived high pleasure to
behold Jesus Christ, the prophets and apostles, to come forth into
light out of darkness.
     It happened, moreover, about this time, that many were
provoked by Erasmus's learned works to study the Greek and Latin
tongues; who, having thus opened to them a more pleasant sort of
learning than before, began to have in contempt the monks'
barbarous and sophistical learning. Luther began to study the Greek
and Hebrew tongues to this end, that having drawn the doctrine of
the very fountains, he might form a more sound judgment.
     As Luther was thus occupied in Germany, which was A.D. 1516,
Leo X., who had succeeded after Julius II., was Pope of Rome, who,
under pretence of war against the Turk, sent his pardons abroad
through all Christian dominions, whereby he gathered together
innumerable riches and treasure; the gatherers and collectors
whereof persuaded the people, that whosoever would give ten
shillings, should at his pleasure deliver one soul from the pains
of purgatory; but if it were but one jot less than ten shillings,
it would profit them nothing.
     This Pope's merchandise came also to Germany, through the
means of a certain Dominic friar named Tetzel, who most impudently
caused the Pope's indulgences to be sold about the country.
Whereupon Luther, much moved with the blasphemous sermons of this
shameless friar, and having his heart earnestly bent with ardent
desire to maintain true religion, published certain propositions
concerning indulgences, and set them openly on the temple that
joineth to the castle of Wittenberg, the morrow after the feast of
All Saints, A.D. 1517.
     This beggarly friar, hoping to obtain the Pope's blessing,
assembled certain monks and sophistical divines of his convent, and
forthwith commanded them to write something against Luther. And
while he would not himself be dumb, he began to thunder against
Luther; crying, 'Luther is a heretic, and worthy to be persecuted
with fire.' He burned openly Luther's propositions, and the sermon
which he wrote of indulgences. This rage and fumish fury of this
friar enforced Luther to treat more amply of the cause, and to
maintain the truth. And thus rose the beginnings of this controv-
ersy.
     The good Duke Frederic was one, of all the princes of our
time, that loved best quietness and common tranquillity; so he
neither encouraged nor supported Luther, but often discovered
outwardly the heaviness and sorrow which he bare in his heart,
fearing greater dissensions. But being a wise prince, and following
the counsel of God's rule, and well deliberating thereupon, he
thought with himself, that the glory of God was to be preferred
above all things: neither was he ignorant what blasphemy it was,
horribly condemned of God, obstinately to repugn the truth.
Wherefore he did as a godly prince should do, he obeyed God,
committing himself to His holy grace and omnipotent protection. And
although Maximilian and Emperor, Charles King of Spain, and Pope
Julius, had given commandment to the said Duke Frederic, that he
should inhibit Luther from all place and liberty of preaching; yet
the duke, considering with himself the preaching and writing of
Luther, and weighing diligently the testimonies and places of the
Scripture by him alleged, would not withstand the thing which he
judged sincere. And yet neither did he this, trusting to his own
judgment, but was very anxious to hear the judgment of others, who
were both aged and learned; in the number of whom was Erasmus, whom
the duke desired to declare to him his opinion touching the matter
of Martin Luther; protesting, that he would rather the ground
should open and swallow him, than he would bear with any opinions
which he knew to be contrary to manifest truth.
     Erasmus began jesting and merrily to answer the duke's
request, saying, that in Luther were two great faults; first, that
he would touch the bellies of monks; the second, that he would
touch the Pope's crown! Then, opening his mind plainly to the duke,
he said, that Luther did well in detecting errors, that reformation
was very necessary in the Church: adding moreover, that the effect
of his doctrine was true.
     Furthermore, the same Erasmus, in the following year, wrote to
the Archbishop of Mentz a certain epistle touching the cause of
Luther: 'The world is burdened with men's institutions, and with
the tyranny of begging friars. Once it was counted a heresy when a
man repugned against the Gospels. Now he that dissenteth from
Thomas Aquinas is a heretic: whatsoever doth not like them,
whatsoever they understand not, that is heresy. To know Greek is
heresy; or to speak more finely than they do, that is heresy.'
     The godly and faithful Christians, closed in monasteries,
understanding images ought to be eschewed, began to abandon that
wretched thraldom in which they were detained.
     Luther held especially in contempt these horned bishops of
Rome, who arrogantly and impudently affirmed, that St. Peter had
not the charge alone to teach the Gospel, but also to govern
commonweals, and exercise civil jurisdiction. He exhorted every man
to render unto God that appertained unto God, and to Caesar that
belonged unto Caesar; and said, that all should serve God. After
that Tetzel, the aforesaid friar, with his fellow-monks and friarly
fellows, had cried out with open mouth against Luther, in maintain-
ing the Pope's indulgences; and that Luther again, in defence of
his cause, had set up propositions against the open abuses of the
same, marvel it was to see how soon these propositions were
sparkled abroad in sundry and far places, and how greedily they
were caught up in the hands of divers both far and near.
     Not long after steppeth up one Silvester de Priero, a Dominic
friar, who first began to publish abroad a certain impudent and
railing dialogue against Luther. Unto whom he answered out of the
Scriptures.
     Then was Martin cited, the seventh of August, by one Hierome,
Bishop of Ascoli, to appear at Rome. About which time Thomas
Cajetan, Cardinal, the Pope's legate, was then lieger at the city
of Augsburg, who before had been sent down in commission, with
certain mandates from Pope Leo, unto that city. The University of
Wittenberg, understanding of Luther's citation, eftsoons directed
letters to the Pope, in Luther's behalf. Also another letter they
sent to Carolus Miltitius, the Pope's chamberlain, being a German
born. Furthermore, good Frederic ceased not to solicit, that the
cause of Luther might be freed from Rome, and removed to Augsburg,
in the hearing of the Cardinal. Cajetan, at the suit of the duke,
wrote unto the Pope; from whom he received this answer: ---
     That he had cited Luther to appear personally before him at
Rome, by Hierome, Bishop of Ascoli, auditor of the chamber; which
bishop diligently had done what was commanded him: but Luther,
abusing and condemning the gentleness offered, did not only refuse
to come, but also became more bold and stubborn, continuing or
rather increasing in his former heresy, as by his writings did
appear. Wherefore he would that the Cardinal should cite and call
up the said Luther to appear at the city of Augsburg before him;
adjoining withal, the aid of the princes of Germany, and of the
emperor, if need required; so that when the said Luther should
appear, he should lay hand upon him, and commit him to safe
custody: and after, he should be brought to Rome. And if he
perceived him to come to any knowledge or amendment of his fault,
he should release him and restore him to the Church again; or else
he should be interdicted, with all other his adherents, abettors,
and maintainers, of whatsoever state or condition they were,
whether they were dukes, marquisses, earls or barons. Against all
which persons and degrees, he willed him to extend the same curse
and malediction (only the person of the emperor excepted);
interdicting, by the censure of the Church, all such lands,
lordships, towns, tenements, and villages, as should minister any
harbour to the said Luther, and were not obedient unto the see of
Rome. Contrariwise, to all such as showed themselves obedient, he
should promise full remission of all their sins.
     Likewise the Pope directed other letters also at the same time
to Duke Frederic, with many grievous words, complaining against
Luther.
     The Cardinal, thus being charged with injunctions from Rome,
according to his commission, sendeth with all speed for Luther to
appear at Augsburg before him.
     About the beginning of October, Martin Luther, yielding his
obedience to the Church of Rome, came to Augsburg at the cardinal's
sending (at the charges of the noble prince elector, and also with
his letters of commendation), where he remained three days before
he came to his speech; for so it was provided by his friends, that
he should not enter talk with the cardinal, before a sufficient
warrant or safe-conduct was obtained of the Emperor Maximilian.
This being obtained, eftsoons he entered, offering himself to the
speech of the cardinal, and was there received of the cardinal very
gently; who, according to the Pope's commandment, propounded unto
Martin Luther three things, to wit,

     I. That he should repent and revoke his errors.
    II. That he should promise, from that time forward, to refrain
        from the same. 
   III. That he should refrain from all things that might by any 
        means trouble the Church.

     When Martin Luther required to be informed wherein he had
erred, the legate answered that he had held and taught that the
merits of Christ are not the treasure of indulgences or pardons,
and that faith is necessary to him that receiveth the sacrament.
Furthermore Luther protested that the merits of Christ are not
committed unto men: that the Pope's voice is to be heard when he
speaketh agreeable to the Scriptures: that the Pope may err: and
that he ought to be reprehended. Moreover he showed, that in the
matter of faith, not only the General Council, but also every
faithful Christian is above the Pope, if he lean to better
authority and reason.
     But the cardinal would hear no Scriptures; he disputed without
Scriptures; he devised glosses and expositions of his own head.
Luther, being rejected from the speech and sight of the cardinal,
after six days' waiting, departed by the advice of his friends, and
returned unto Wittenberg; leaving an appellation to the Bishop of
Rome from the cardinal, which he caused openly to be affixed before
his departure. Cajetan writeth to Duke Frederic a sharp and a
biting letter, in which he exhorteth the duke, that as he tendereth
his own honour and safety, and regardeth the favour of the high
bishop, he will send Luther up to Rome, or expel him out of his
dominions.
     To this letter of the cardinal the duke answereth, purging
both Luther and himself; Luther, in that he, following his
conscience, grounded upon the Word of God, would not revoke that
for an error which could be proved no error. And himself he
excuseth thus: that whereas it is required of him to banish him his
country, or send him up to Rome, it would be little honesty for him
so to do, and less conscience, unless he knew just cause why he
should so do; which if the cardinal would or could declare unto
him, there should lack nothing in him which were the part of a
Christian prince to do. And therefore he desired him to be a mean
unto the Bishop of Rome, that innocency and truth be not oppressed
before the crime or error be lawfully convicted.
     This done, the duke sendeth the letter of the cardinal unto
Martin Luther, who answered to the prince: 'I am not so much
grieved for mine own cause, as that you should sustain for my
matter any danger or peril. And therefore, seeing there is no place
nor country which can keep me from the malice of mine adversaries,
I am willing to depart hence, and to forsake my country, whitherso-
ever it shall please the Lord to lead me.'
     Here, no doubt, was the cause of Luther in great danger, being
now brought to this strait, that both Luther was ready to fly the
country, and the duke again was as much afraid to keep him, had not
the marvellous providence of God, Who had this matter in guiding,
provided a remedy where the power of man did fail, by stirring up
the whole University of Wittenberg; who, seeing the cause of the
truth thus to decline, with a full and general consent addressed
their letters unto the prince, in defence of Luther and of his
cause; making their humble suit unto him, that he, of his princely
honour, would not suffer innocency, and the simplicity of truth so
clear as is the Scripture, to be foiled and oppressed by mere
violence of certain malignant flatterers about the Pope.
     By the occasion of these letters, the duke began more
seriously to consider the cause of Luther, to read his works, and
hearken to his sermons: whereby, through God's holy working, he
grew to knowledge and strength; perceiving in Luther's quarrel more
than he did before. This was about the beginning of December A.D.
1518.
     Pope Leo, in the meantime, had sent forth new indulgences,
with a new edict, wherein he declared this to be the catholic
doctrine of the holy mother-church of Rome, prince of all other
churches, that Bishops of Rome, who are successors of Peter, and
vicars of Christ, have this power and authority given to release
and dispense, also to grant indulgences, available both for the
living and for the dead lying in the pains of purgatory: and this
doctrine he charged to be received of all faithful Christian men,
under pain of the great curse, and utter separation from all holy
Church. This popish decree and indulgence, as a new merchandise or
ale-stake to get money, being set up in all quarters of Christendom
for the holy father's advantage, came also to be received in
Germany about the month of December. Luther, hearing how they went
about in Rome to pronounce against him, provided a certain
appellation conceived in due form of law, wherein he appealeth from
the Pope to the General Council.
     When Pope Leo perceived, that neither his pardons would
prosper to his mind, nor that Luther could be brought to Rome; to
essay how to come to his purpose by crafty allurements, he sent his
chamberlain, Carolus Miltitius (who was a German), into Saxony, to
Duke Frederic, with a golden rose, after the usual ceremony
accustomed every year, to be presented to him; with secret letters
also to certain noblemen of the duke's council, to solicit the
Pope's cause, and to remove the duke's mind, if it might be, from
Luther. But before Miltitius approached into Germany, Maximilian
the Emperor deceased in the month of January, A.D. 1519. At that
time two there were who stood for the election; to wit, Francis the
French King, and Charles, King of Spain, who was also Duke of
Austria, and Duke of Burgundy. Through the means of Frederic
prince-elector (who, having the offer of the preferment, refused
the same), the election fell to Charles, called Charles V, surnamed
Prudence: which was about the end of August.
     In the month of June before, there was a public disputation
ordained at Leipsic, which is a city under the dominion of George
Duke of Saxony, uncle to Duke Frederic. This disputation began
through the occasion of John Eckius, a friar, and Andreas Carolost-
adt, doctor of Wittenberg. This Eckius had impugned certain
propositions of Martin Luther, which he had written the year before
touching the Pope's pardons. Against him Carolostadt wrote in
defence of Luther. Eckius again, to answer Carolostadt, set forth
an apology, which apology Carolostadt confuted by writing. Upon
this began the disputation, with safe-conduct granted by Duke
George to all and singular persons that would resort to the same.
To this disputation came Martin Luther, not thinking to dispute in
any matter, but only to hear what there was said and done.
     But, having free liberty granted by the duke, Luther was
provoked, and forced against his will, to dispute with Eckius. The
matter of their controversy was about the authority of the Bishop
of Rome. Luther before had set forth in writing this doctrine: that
they that do attribute the pre-eminency to the Church of rome, have
no foundation but out of the Pope's decrees, which decrees he
affirmed to be contrary to the Holy Scriptures.
     Against this assertion Eckius set up a contrary conclusion;
saying, that they that succeeded in the see and faith of Peter,
were always received for the successors of Peter, and vicars of
Christ on earth. He contended that the supremacy of the Bishop of
Rome was founded and grounded upon God's law.
     Upon this question the disputation did continue the space of
five days; during all which season, Eckius very unhonestly and
uncourteously demeaned himself, studying by all means how to bring
his adversary into the hatred of the auditors, and into danger of
the Pope. The reasons of Eckius were these: 'Forasmuch as the
Church, being a civil body, cannot be without a head, therefore, as
it standeth with God's law that other civil regiments should not be
destitute of their head, so is it by God's law requisite, that the
Pope should be the head of the universal Church of Christ.'
     To this Martin Luther answered, that he confesseth and
granteth the Church not to be headless, so long as Christ is alive,
Who is the only head of the Church; neither doth the Church require
any other head beside Him, forasmuch as it is a spiritual kingdom,
not earthly.
     Then came Eckius to the place of St. Matthew, 'Thou art Peter,
and upon this Rock will I build My Church.' To this was answered,
that this was a confession of faith, and that Peter there represen-
teth the person of the whole universal Church. Also that Christ in
that place meaneth Himself to be the Rock. Likewise they came to
the place of St. John, 'Feed My sheep;' which words Eckius alleged
to be spoken, properly and peculiarly, to Peter alone. Martin
answered, that after these words spoken, equal authority was given
to all the apostles, where Christ saith unto them, 'Receive ye the
Holy Ghost: whose sins soever ye remit, they are remitted.'
     After this, Eckius came to the authority of the Council of
Constance, alleging this amongst other articles: 'that is standeth
upon necessity of our salvation, to believe the Bishop of Rome to
be supreme head of the Church;' alleging moreover, that in the same
Council it was debated and discussed, that the General Council
could not err. Whereunto Martin Luther again did answer discreetly,
saying, that of what authority that Council of Constance is to be
esteemed, he left to other men's judgments. 'This is most certain,'
said he, 'that no Council hath authority to make new articles of
faith.'
     The next year, which was 1520, the friars and doctors of
Louvain, and also of Cologne, condemned the books of Luther as
heretical; against whom Luther again effectually defended himself,
and charged them with obstinate violence and malicious impiety.
After this, within few days flashed out from Rome the thunderbolt
of Pope Leo against the said Luther.
     Another book also Luther wrote, addressed to the nobility of
Germany, in which he impugneth and shaketh the three principal
walls of the papists: I. No temporal or profane magistrate hath any
power upon the spiritualty, but these have power over the other.
II. Where any place of Scripture, being in controversy, is to be
decided, no man may expound the Scripture, or be judge thereof, but
only the Pope. III. When any Council is brought against them, they
say, that no man hath authority to call a Council, but only the
Pope. Moreover, in the aforesaid book, divers other matters he
handleth and discourseth: that the pride of the Pope is not to be
suffered; what money goeth out of Germany yearly to the Pope,
amounting to the sum of three millions of florins; that the emperor
is not under the Pope; that priests may have wives; that liberty
ought not to be restrained in meats: that wilful poverty and
begging ought to be abolished: what misfortunes Sigismund the
Emperor sustained, for not keeping faith and promise with John Huss
and Jerome: that heretics should be convinced not by fire and
faggot, but by evidence of Scripture, and God's Word: and that the
first teaching of children ought to begin with the Gospel.
     In this year moreover followed, not long after, the coronation
of the new Emperor Charles V., which was in the month of October,
at Aix-la-Chapelle. After which coronation, Pope Leo sent again to
Duke Frederic two cardinals his legates, of whom one was Hierome
Aleander, who, after a few words of high commendation first
premised to the duke touching his noble progeny, and other his
famous virtues, made two requests unto him in the Pope's name:
first, that he would cause all books of Luther to be burned;
secondly, that he would either see the said Luther there to be
executed, or else would make him sure, and send him up to Rome,
unto the Pope's presence.
     These two requests seemed very strange unto the duke; who,
answering the cardinals, said, that he, being long absent from
thence about other public affairs, could not tell what there was
done, neither did he communicate with the doings of Luther. As for
himself, he was always ready to do his duty; first, in sending
Luther to Cajetan the cardinal at the city of Augsburg; and
afterwards, at the Pope's commandment, would have sent him away out
of his dominion, had not Miltitius, the Pope's own chamberlain,
given contrary counsel to retain him still in his own country,
fearing lest he might do more harm in other countries, where he was
less known. Forasmuch as the cause of Luther was not yet heard
before the emperor, he desired the said legates to be a mean to the
Pope's holiness, that certain learned persons of gravity and
upright judgment might be assigned to have the hearing and
determination of this matter, and that his error might be assigned
to have the hearing and determination of this matter, and that his
error might first be known, before he were made a heretic, or his
books burned: which being done, when he should see his error by
manifest and sound testimonies of Scripture, Luther should find no
favour at his hands.
     Then the cardinals took the books of Luther, and openly burnt
them. Luther, hearing this, in like manner called all the multitude
of students and learned men in Wittenberg, and there, taking the
Pope's decrees, and the bull lately sent down against him, openly
and solemnly, accompanied with a great number of people following
him, set them likewise on fire; which was the 10th of December A.D.
1520.
     A little before these things thus passed between the Pope and
Martin Luther, the emperor had commanded an assembly of the States
of all the Empire to be holden at the city of Worms, the 6th day of
January next ensuing; in which assembly, through the means of Duke
Frederic, the emperor gave forth, that he would have the cause of
Luther brought before him. Upon the 6th of March, the emperor,
through the instigation of Duke Frederic, directed his letters unto
Luther; signifying, that forasmuch as he had set abroad certain
books, he, therefore, by the advice of his peers and princes about
him, had ordained to have the cause brought before him in his own
hearing; and therefore he granted him license to come, and return
home again. And that he might safely and quietly so do, he promised
him, by public faith and credit, in the name of the whole Empire,
his passport and safe conduct. Wherefore, he willed him eftsoons to
make his repair unto him, and to be there present on the twenty-
first day after the receipt thereof.
     Martin Luther, after he had been first accursed at Rome upon
Maunday Thursday by the Pope's censure, shortly after Easter
speedeth his journey toward Worms, where the said Luther, appearing
before the emperor and all the States of Germany, constantly stuck
to the truth, defending himself, and answered his adversaries.
     Luther was lodged, well entertained, and visited by many
earls, barons, knights of the order, gentlemen, priests, and the
commonalty, who frequented his lodging until night.
     He came, contrary to the expectation of many, as well
adversaries as others. His friends deliberated together, and many
persuaded him not to adventure himself to such a present danger,
considering how these beginnings answered not the faith of promise
made. Who, when he had heard their whole persuasion and advice,
answered in this wise: 'As touching me, since I am sent for, I am
resolved and certainly determined to enter Worms, in the name of
our Lord Jesus Christ; yea, although I knew there were as many
devils to resist me, as there are tiles to cover the houses in
Worms.'
     The next day after his repair, a gentleman named Ulrick, of
Pappenheim, lieutenant-general of the man-at-arms of the Empire,
was commanded by the emperor before dinner to repair to Luther, and
to enjoin him at four o'clock in the afternoon to appear before the
Imperial Majesty, the princes electors, dukes, and other estates of
the Empire, to understand the cause of his sending for: whereunto
he willingly agreed, as his duty was. And after four o'clock,
Ulrick of Pappenheim, and Caspar Sturm, the emperor's herald (who
conducted Martin Luther from Wittenberg to Worms), came for Luther,
and accompanied him through the garden of the knights-of-the-
Rhodes' place, to the Earl Palatine's palace; and, lest the people
that thronged in should molest him, he was led by secret stairs to
the place where he was appointed to have audience. Yet many, who
perceived the pretence, violently rushed in, and were resisted,
albeit in vain: many ascended the galleries, because they desired
to behold Luther.
     Thus standing before the emperor, the electors, dukes, earls,
and all the estates of the empire assembled there, he was first
advertised by Ulrick of Pappenheim to keep silent, until such time
as he was required to speak. Then John Eckius above mentioned, who
then was the Bishop of Treves' general official, with a loud voice,
said:
     'Martin Luther! the sacred and invincible Imperial Majesty
hath enjoined, by the consent of all the estates of the holy
empire, that thou shouldest be appealed before the throne of his
majesty, to the end I might demand of thee these two points.
     'First, whether thou confessest these books here [for he
showed a heap of Luther's books written in the Latin and German
tongues], and which are in all places dispersed, entitled with thy
name, be thine, and thou dost affirm them to be thine, or not?
     'Secondly, whether thou wilt recant and revoke them, and all
that is contained in them, or rather meanest to stand to what thou
hast written?'
     Luther answered: 'I humbly beseech the Imperial Majesty to
grant me liberty and leisure to deliberate; so that I may satisfy
the interrogation made unto me, without prejudice of the Word of
God, and peril of mine own soul.'
     Whereupon the princes began to deliberate. This done, Eckius,
the prolocutor, pronounced what was their resolution, saying, 'The
Emperor's majesty, of his mere clemency, granteth thee one day to
meditate for thine answer, so that to-morrow, at this instant hour,
thou shalt repair to exhibit thine opinion, not in writing, but to
pronounce the same with lively voice.'
     This done, Luther was led to his lodging by the herald.
     The next day, the herald brought him from his lodging to the
emperor's court, where he abode till six o'clock, for that the
princes were occupied in grave consultations; abiding there, and
being environed with a great number of people, and almost smothered
for the press that was there. Then after, when the princes were
set, and Luther entered, Eckius, the official, spake in this
manner: 'Answer now to the Emperor's demand. Wilt thou maintain all
thy books which thou hast acknowledged, or revoke any part of them,
and submit thyself?'
     Martin Luther answered modestly and lowly, and yet not without
some stoutness of stomach, and Christian constancy. 'Considering
your sovereign majesty, and your honours, require a plain answer;
this I say and profess as resolutely as I may, without doubting or
sophistication, that if I be not convinced by testimonies of the
Scriptures (for I believe not the Pope, neither his General
Councils, which have erred many times, and have been contrary to
themselves), my conscience is so bound and captived in these
Scriptures and the Word of God, that I will not, nor may not revoke
any manner of thing; considering it is not godly or lawful to do
any thing against conscience. Hereupon I stand and rest: I have not
what else to say. God have mercy upon me!'
     The princes consulted together upon this answer given by
Luther; and when they had diligently examined the same, the
prolocutor began to repel him thus: 'The Emperor's majesty
requireth of thee a simple answer, either negative or affirmative,
whether thou mindest to defend all thy works as Christian, or no?'
     Then Luther, turning to the emperor and the nobles, besought
them not to force or compel him to yield against his conscience,
confirmed with the Holy Scriptures, without manifest arguments
alleged to the contrary by his adversaries. 'I am tied by the
Scriptures.'
     Night now approaching, the lords arose and departed. And after
Luther had taken his leave of the emperor, divers Spaniards scorned
and scoffed the good man in the way going toward his lodging,
hallooing and whooping after him a long while.
     Upon the Friday following, when the princes, electors, dukes,
and other estates were assembled, the emperor sent to the whole
body of the Council a certain letter, as followeth: 'Our predec-
essors, who truly were Christian princes, were obedient to the
Romish Church, which Martin Luther impugneth. And therefore,
inasmuch as he is not determined to call back his errors in any one
point, we cannot, without great infamy and stain of honour,
degenerate from the examples of our elders, but will maintain the
ancient faith, and give aid to the see of Rome. And further, we be
resolved to pursue Martin Luther and his adherents by excommunicat-
ion, and by other means that may be devised, to extinguish his
doctrine. Nevertheless, we will not violate our faith, which we
have promised hi, but mean to give order for his safe return to the
place whence he came.'
     During this time, divers princes, earls, barons, knights of
the order, gentlemen, priests, monks, with others of the laity and
common sort, visited him. All these were present at all hours in
the emperor's court, and could not be satisfied with the sight of
him. Also there were bills set up, some against Luther, and some,
as it seemed, with him. Notwithstanding many supposed, and
especially such as well conceived the matter, that this was
subtilely done by his enemies, that thereby occasion might be
offered to infringe the safe-conduct given him; which the Roman
ambassadors with all diligence endeavoured to bring to pass.
     John Eckius, the archbishop's official, in the presence of the
emperor's secretary, said unto Luther in his lodging, by the
commandment of the emperor, that since he had been admonished by
the Imperial Majesty, the electors, princes, and estates of the
empire, and that notwithstanding, he would not return to unity and
concord, it remained that the emperor, as advocate of the catholic
faith, should proceed further: and it was the emperor's ordinance,
that he should within twenty-one days return boldly under safe-
conduct, and be safely guarded to the place whence he came; so that
in the meanwhile he stirred no commotion among the people in his
journey, either in conference, or by preaching.
     Luther, hearing this, answered very modestly and Christianly,
'Even as it hath pleased God, so is it come to pass; the name of
the Lord be blessed!' He thanked most humbly the emperor's majesty,
and all the princes and estates of the empire, that they had given
to him benign and gracious audience, and granted him safe-conduct
to come and return. Finally he desired none other of them, than a
reformation according to the sacred Word of God, and consonancy of
Holy Scriptures, which effectually in his heart he desired:
otherwise he was prest to suffer all chances for the Imperial
Majesty, as life, and death, goods, fame, and reproach: reserving
nothing to himself, but only the Word of God, which he would
constantly confess to the latter end.
     The morrow after, which was April the 26th, after he had taken
his leave of such as supported him, and of the benevolent friends
that oftentimes visited him, and had broken his fast, at ten
o'clock he departed from Worms, accompanied with such as repaired
thither with him.
     It was not long after this, but the emperor to purchase favour
with the Pope (because he was not yet confirmed in his Empire),
directeth out a solemn writ of outlawry against Luther, and all
them that took his part; commanding the said Luther, wheresoever he
might be gotten, to be apprehended, and his books burned. In the
meantime, Duke Frederic conveyed Luther a little out of sight
secretly, by the help of certain noblemen whom he well knew to be
faithful and trusty unto him in that behalf. There Luther, being
close and out of company, wrote divers epistles, and certain books;
among which he dedicated one to his company of Augustine friars,
entitled, De abroganda Missa: which friars the same time being
encouraged by him, began to lay down their private masses. Duke
Frederic, fearing lest that would breed some great stir or tumult,
caused the judgment of the University of Wittenberg to be asked in
the matter.
     It was showed to the duke, that he should do well to command
the use of the mass to be abrogated through his dominion: and
though it could not be done without tumult, yet that was no let why
the course of true doctrine should be stayed, neither ought such
disturbance to be imputed to the doctrine taught, but to the
adversaries, who willingly and wickedly kick against the truth,
whereof Christ also giveth us forewarning before. For fear of such
tumults therefore, we ought not to surcease from that which we know
is to be done, but constantly must go forward in defence of God's
truth, howsoever the world doth esteem us, or rage against it.
     It happened about the same time that King Henry VIII. wrote
against Luther. In which book, first, he reproveth Luther's opinion
about the Pope's pardons; secondly, he defendeth the supremacy of
the Bishop of Rome; thirdly, he laboureth to refell all his
doctrine of the sacraments of the Church.
     This book, albeit it carried the King's name in the title, yet
it was another that ministered the motion, another that framed the
style. But whosoever had the labour of this book, the King had the
thanks and the reward; for the Bishop of Rome gave to the said King
Henry, and to his successors for ever, the style and the title of
Defender of the Faith.
     Shortly after this, Pope Leo was stricken with sudden fever,
and died shortly, being of the age of forty-seven years: albeit
some suspect that he died of poison. Successor to him was Pope
Adrian VI., schoolmaster some time to Charles the Emperor. This
Adrian was a German born, brought up at Louvain, and as in learning
he exceeded the common sort of Popes, so in moderation of life and
manners he seemed not altogether so intemperate as some other Popes
have been: and yet, like a right Pope, nothing degenerating from
his see, he was a mortal enemy against Martin Luther and his
partakers. In his time, shortly after the council of Worms was
broken up, another assembly of the princes, nobles, and states of
Germany was appointed by the emperor at Nuremberg, A.D. 1522.
     Unto this assembly the said Adrian sent his letters, with an
instruction unto his legate Cheregatus, to inform him what causes
to allege against Luther.

Pope Adrian the Sixth, to the Renowned Princes of Germany, and to
the Peers of the Roman Empire.

     We hear that Martin Luther, a new raiser-up of old and
damnable heresies, first after the fatherly advertisements of the
see apostolic; then after the sentence also of condemnation awarded
against him, and lastly, after the imperial decree of our well-
beloved son Charles, elect Emperor of the Romans, and catholic King
of Spain, being divulged through the whole nation of Germany; yet
hath neither been by order restrained, nor of himself hath
refrained from his madness begun, but daily more and more, ceaseth
not to disturb and replenish the world with new books, fraught full
of errors, heresies, contumelies and sedition, and to infect the
country of Germany, and other regions about, with this pestilence;
and endeavoureth still to corrupt simple souls and manners of men,
with the poison of his pestiferous tongue. And (which is worst of
all) hath for his fautors and supporters, not of the vulgar sort
only, but also divers personages of the nobility; insomuch that
they have begun also to invade the goods of priests contrary to the
obedience which they owe to ecclesiastical and temporal persons,
and now also at last have grown unto civil war and dissension among
themselves.
     Do you not consider, O princes and people of Germany! that
these be but prefaces and preambles to those evils and mischiefs
which Luther, with the sect of his Lutherans, do intend and purpose
hereafter? Do you not see plainly, and perceive with your eyes,
that his defending of the verity of the Gospel, first begun by the
Lutherans to be pretended, is not manifest to be but an invention
to spoil your goods, which they have long intended? or do you think
that these sons of iniquity do tend to any other thing, than under
the name of liberty to supplant obedience, and so to open a general
license to every man to do what him listeth? They who refuse to
render due obedience to priests, to bishops, yea, to the high
bishop of all, and who daily before your own faces make their
booties of church-goods, and of things consecrated to God; think ye
that they will refrain their sacrilegious hands from the spoil of
laymen's goods? yea, that they will not pluck from you whatsoever
they can rap or reave? Nay, think you not contrary, but this
miserable calamity will at length redound upon you, your goods,
your houses, wives, children, dominions, possessions, and these
your temples which you hallow and reverence; except you provide
some speedy remedy against the same.
     Wherefore we require you, in virtue of that obedience which
all Christians owe to God, and blessed St Peter, and to his vicar
here on earth, that you confer your helping hands every man to
quench this public fire, and endeavour and study, the best way ye
can, how to reduce the said Martin Luther, and all other fautors of
these tumults and errors, to better conformity and trade both of
life and faith. And if they who be infected shall refuse to hear
your admonitions, yet provide that the other part, which yet
remaineth sound, by the same contagion be not corrupted. When this
pestiferous canker cannot with supple and gentle medicines be
cured, more sharp salves must be proved, and fiery searings. The
putrefied members must be cut off from the body, lest the sound
parts also be infected. So God did cast down into the hell the
schismatical brethren Dathan and Abiram; and him that would not
obey the authority of the priest, God commanded to be punished with
death. So Peter, prince of the apostles, denounced sudden death to
Ananias and Sapphira, who lied unto God. So the old and godly
emperors commanded Jovinian and Priscillian, as heretics, to be
beheaded. So St Jerome wished Vigilant, as a heretic, to be given
to the destruction of the flesh, that the spirit might be saved in
the day of the Lord. So also did our predecessors in the Council of
Constance condemn to death John Huss and his fellow Jerome, who now
appeareth to revive again in Luther. The worthy acts and examples
of which forefathers, if you shall imitate, we do not doubt but
God's merciful clemency shall eftsoons relieve his Church.

     These instructions of the Pope himself against Luther, I
thought, Christian reader! to set before thine eyes. They cry,
'Heresy, heresy!' but they prove no heresy. They inflame kings and
princes against Luther, and yet they have no just cause wherefore.
They charge Luther with disobedience, and none are so disobedient
to magistrates and civil laws, as they. They lay to his charge
oppression and spoiling of laymen's goods; and who spoileth the
laymen's livings so much as the Pope?
     Now let us see what the princes answer to these aforesaid
suggestions and instructions of Pope Adrian.

     The Answer of the Noble and Reverend Princes, and of the
States of the sacred Roman Empire, exhibited to the Pope's
Ambassador.
     They understand that his holiness is afflicted with great
sorrow for the prospering of Luther's sect, whereby innumerable
souls committed to his charge are in danger of perdition. The lord
lieutenant, and other princes and states do answer, that it is to
them no less grief and sorrow than to his holiness. But why the
sentence of the apostolic see, and the emperor's edict against
Luther, hath not been put in execution hitherto, there hath been
causes great and urgent; as first, that great evils and inconven-
iences would thereupon ensue. For the greatest part of the people
of Germany have always had this persuasion, and now, by reading
Luther's books, are more therein confirmed, that great grievances
and inconveniences have come to this nation of Germany by the Court
of Rome: and therefore, if they should have proceeded with any
rigour in executing the Pope's sentence, and the emperor's edict,
the multitude would conceive and suspect in their minds this to be
done for subverting the verity of the Gospel, and for supporting
and confirming the former abuses and grievances, whereupon great
wars and tumults, no doubt, would have ensued. Unless such abuses
and grievances shall be faithfully reformed, there is no true peace
and concord between the ecclesiastical and secular estates, nor any
true extirpation of this tumult and errors in Germany, that can be
hoped.
     Whereas the Pope's holiness desireth to be informed, what way
were best to take in resisting these errors of the Lutherans, what
more present or effectual remedy can be had than this, that the
Pope's holiness, by the consent of the Emperor's majesty, do summon
a free Christian Council in some convenient place of Germany, as at
Strasburg, or at Mentz, or at Cologne, or at Metz? and that with as
much speed as conveniently may be; in which Council it may be
lawful for every person that there shall have interest, either
temporal or ecclesiastical, freely to speak and consult, to the
glory of God, and health of souls, and the public wealth of
Christendom, without impeachment or restraint; whatsoever oath or
other bond to the contrary notwithstanding: yea, and it shall be
every good man's part there to speak, not only freely, but to speak
that which is true, to the purpose, and to edifying, and not to
pleasing or flattering, but simply and uprightly to declare his
judgment, without all fraud or guile.
     And as touching by what ways these errors and tumults of the
German people may best be stayed and pacified in the meantime, the
aforesaid lord lieutenant, with the other princes, thereupon have
consulted and deliberated; that forasmuch as Luther, and certain of
his fellows, be within the territory and dominion of the noble Duke
Frederick, the said lord lieutenant and other states of the empire
shall so labour the matter with the aforenamed prince, Duke of
Saxony, that Luther and his followers, shall not write, set forth,
or print any thing during the said mean space.
     That the said lord lieutenant and princes shall labour so with
the preachers of Germany, that they shall not in their sermons
teach or blow into the people's ears such matters, whereby the
multitude may be moved to rebellion or uproar, or be induced into
error. Also, that they shall move no contention or disputation
among the vulgar sort; but whatsoever hangeth in controversy, the
same they shall reserve to the determination of the Council to
come.
     The archbishops, bishops, and other prelates within their
dioceses, shall assign godly and learned men, having good judgment
in the Scripture, who shall diligently and faithfully attend upon
such preachers: and if they shall perceive the said preachers
either to have erred, or to have uttered any thing inconveniently,
they shall godly, mildly, and modestly advertise and inform them
thereof, in such sort that no man shall justly complain the truth
of the Gospel to be impeached. But if the preachers, continuing
still in their stubbornness, shall refuse to be admonished, and
will not desist from their lewdness, then shall they be restrained
and punished by the ordinaries of the place, with punishment for
the same convenient.
     Furthermore, the said princes and nobles shall provide and
undertake, so much as shall be possible, that, from henceforth, no
new book shall be printed, neither shall they privily or apertly be
sold. Also, order shall be taken amongst all potentates, that if
any shall set out, sell, or print any new work, it shall first be
seen and perused of certain godly, learned, and discreet men
appointed for the same; so that if it be not admitted and approved
by them, it shall not be permitted to be published.
     Finally, as concerning priests who contract matrimony, and
religious men leaving their cloisters, the aforesaid princes do
consider, that forasmuch as in the civil law there is no penalty
for them ordained, they shall be referred to the canonical
constitutions, to be punished thereafter accordingly; that is, by
the loss of their benefices and privileges, or other condign
censures.

     Let us return to the story of Luther, of whom ye heard before,
how he was kept secret and solitary for a time, by the advice and
conveyance of certain nobles in Saxony, because of the emperor's
edict. In the meantime, while Luther had thus absented himself out
of Wittenberg, Andreas Carolostadt, proceeding more roughly and
eagerly in causes of religion, had stirred up the people to throw
down images in the temples. Luther reproved the rashness of
Carolostadt, declaring that their proceedings herein were not
orderly, but that pictures and images ought first to be thrown out
of the hearts and consciences of men; and that the people ought
first to be taught that we are saved before God, and please him
only by faith; and that images serve to no purpose: this done, and
the people well instructed, there was no danger in images, but they
would fall of their own accord. Not that he would maintain images
to stand or to be suffered, but that this ought to be done by the
magistrate; and not by force, upon every private man's head,
without order and authority.
     Albeit the Church of Christ (praised be the Lord) is not
unprovided or sufficient plenty of worthy and learned writers, able
to instruct in matters of doctrine; yet in the chief points of our
consolation, where the glory of Christ, and the power of His
passion, and strength of faith are to be opened to our conscience;
and where the soul, wrestling for death and life, standeth in need
of serious consolation, the same may be said of Martin Luther,
among all this other variety of writers, what St Cyprian was wont
to say of Tertullian, 'Da magistrum'; 'Give me my master.'
     Those who write the lives of saints use to describe and extol
their holy life and godly virtues, and also to set forth such
miracles as be wrought in them by God; whereof there lacketh no
plenty in Martin Luther. What a miracle might this seem to be, for
one man, and a poor friar, creeping out of a blind cloister, to be
set up against the Pope, the universal bishop, and God's mighty
vicar on earth; to withstand all his cardinals, yea, and to sustain
the malice and hatred of almost the whole world being set against
him; and to work that against the said Pope, cardinals, and Church
of Rome, which no king nor emperor could ever do, yea, durst ever
attempt, nor all the learned men before him could ever compass:
which miraculous work of God, I account nothing inferior to the
miracle of David overthrowing the great Goliath.
     Wherefore if miracles do make a saint (after the Pope's
definition), what lacketh in Martin Luther, to make him a saint?
who, standing openly against the Pope, cardinals, and prelates of
the church, in number so many, in power so terrible, in practice so
crafty, having emperors and all the kings of the earth against him;
who, teaching and preaching Christ the space of nine and twenty
years, could, without touch of all his enemies, so quietly in his
own country where he was born, die and sleep in peace. In which
Martin Luther, first to stand against the Pope, was a great
miracle; to prevail against the Pope, a greater; so to die
untouched, may seem greatest of all, especially having so many
enemies as he had.
     As he was mighty in his prayers, so in his sermons God have
him such a grace, that when he preached, they who heard him thought
every one his own temptation severally to be noted and touched.
Whereof, when his friends demanded how that could be; 'Mine own
manifold temptations,' said he, 'and experiences are the cause
thereof.' For this thou must understand, good reader! that Luther
from his tender years was much beaten and exercised with spiritual
conflicts. Hieronymus Wellerus, scholar and disciple of the said
Martin Luther, recordeth, that he oftentimes heard Luther his
master thus report of himself, that he had been assaulted and vexed
with all kinds of temptations, saving only one, which was with
covetousness; with this vice he was never, said he, in all his life
troubled, nor once tempted.
     Martin Luther, living to the year of his age sixty-three,
continued writing and preaching about twenty-nine years. As
touching the order of his death, the words of Melancthon be these,
given to his auditory at Wittenberg, A.D. 1546: ---
     Wednesday last past, and the 17th of February, Dr Martin
Luther sickened of his accustomed malady, to wit, of the oppression
of humours in the orifice or opening of the stomach. This sickness
took him after supper, with which he vehemently contending,
required secess into a by-chamber, and there he rested on his bed
two hours, all which time his pains increased; and as Dr Jonas was
lying in his chamber, Luther awakened, and prayed him to rise, and
to call up Ambrose his children's schoolmaster, to make a fire in
another chamber; into which when he was newly entered, Albert, Earl
of Mansfield, with his wife, and divers others at that instant came
into his chamber. Finally, feeling his fatal hour to approach,
before nine of the clock in the morning, on the 18th of February,
he commended himself to God with this devout prayer: 'My heavenly
Father, eternal and merciful God! Thou hast manifested unto me Thy
dear Son, our Lord Jesus Christ. I have taught Him, I have known
Him; I love Him as my life, my health, and my redemption; Whom the
wicked have persecuted, maligned, and with injury afflicted. Draw
my soul to Thee.'
     After he had said as ensueth, thrice: 'I commend my spirit
into Thy hands, Thou hast redeemed me, O God of Truth!' 'God so
loved the word, that He gave His only So, that all those that
believe in Him should have life everlasting.' Having repeated
oftentimes his prayers, he was called to God. So praying, his
innocent ghost peaceably was separated from the earthly corpse.