EFFIGIES DOCTISSIMI UIRI MARTIN LUTHER THEOLOGI OBYT 17 FEBRUA: Aᵒ 1546.    

THE LIFE AND DEATH OF Dr MARTIN LUTHER  
The Passages whereof have been taken out of his own and other Godly and most Learned, men's writings, who lived in his time.  
MULIER AMICTA SOLE HABENS LUNAM SUB PEDIBUS. CORONATA XII STELLIS.  
E●●●esia Milv●●●  1. Thess: 5: 12: 13: 
We beseech you, brothers, to know them, Who labour among you: etc: and to esteem them very highly for there work sake, and be at peace among yourselves:/  
LONDON Printed by: I: L: for john Stafford. and are to be sold at his shop in Chancery lane, over against the Rolls: 1641.   

To THE RIGHT HONOURABLE Sr. THOMAS ROE Knight; Chancellor of the most Noble Order of the Garter, and one of his Majesty's most Honourable Privy Council.  
TO whom rather should I address this present discourse, then to your Honourable self, who by your 
a Ann. Dom 1628. and once since that time  Embassy extraordinary for his Majesty of England into Germany well observed the country and the present estate thereof, where many passages here mentioned were acted. And much the rather do I humbly present it to your Honourable Patronage, because, upon that happy occasion, it pleased our gracious God to put then into your mind and to nourish therein ever since, a serious consideration of the deplorable distractions of the Christian Church; as he did into good 
b Nehem. 1. & 2.  Nehemiahs' mind, of the lamentable estate of jerusalem in his time. Your compassionate and tender affection was, and is still much moved to 
c Segnius irritant a●imos demissa per aures, quam que sunt oculis subjecta fidelibus, Hor.  observe the living stones of the New jerusalem lying in the dust, or drenched in their own blood, some of her Priests and their flocks clad in Sackcloth, others with their people by sword and fire cast out and banished: and which is worst of all, your Honour well discerned how difficult a task it was to cure this fearful malady: because disaffection of parties & dissension of opinions, unless God prevented the mischief, would not admit the binding up of the wound. Nor did these miserable calamities of God's people only vex and grieve your pious and religious soul, but also so roused and summoned up your Honour's most serious thoughts, that with 
d As the good Samaritan not only pitied, but took care of the wounded man.  an hearty and godly providence, with a sincere and prudent circumspection you presently consulted with other most learned, religious & Christian lovers of God's Church about the peace thereof, so far as possibly may be attained, and so far, as it lies in the power of Christian Princes, of most judicious Divines, and of truly zealous people, guided by them both: that as much as may be, we may all be 
e Christian's should be peaceable one with another: the devil and the world raise stirs too many to molest the Church.  of one mind and accord, and think, and speak one and the same thing, as the sacred Scripture often and straightly giveth us in charge. For this end Mr. john Dury a Divine of singular piety & learning, truly studious of the Church's peace, and incomparably sedulous to advance the same, and first interessed in the work by your Honourable means and encouragement, hath so much prevailed with many illustrious 
f This by several instruments signed by them will plainly appear.  Princes & States, and the most eminent learned men in Germany, and the parts adjoining, that the work is very well promoted, and an hearty inclination wrought towards a good correspondency for Ecclesiastical peace. God grant your Honour life and health, that to your great comfort, and all true Christians joy, you may shortly see the work come to more maturity and perfection.  
Amidst your Honour's grave and weighty intendments for this and other occasions of much concernment, may you please to reflect on this discourse. I conceive that there be many passages therein very considerable for these and after times: and that they will make much for the exciting of our thankfulness to God: when we behold from what beginnings, in an 100 and few more years, God's truth hath risen, and Papistical and anabaptistical error fallen. It is remarkable that the points by D. Luther mainly opposed were Indulgences, the Pope's boundless power, merit of works, Purgatory, Communion but in one kind: all 
g When walled Cities and Castles are taken, Villages must yield. Isor.  chief points and palpably and and undeniably gross. And on the other side, that he stood up against the Anabaptists rebaptisation of themselves, their not baptising infants (as not commanded by Christ;) their having all things in common (as had the Primitive Christians, Acts 2.44.) and against the Antinomians heresies concerning the law, and other like erroneous fancies. It is also observable that Dr. Luther striking at the Pope's unlawful power, never sought to exalt himself to honour or 
h He left his wife and three children in want and distress too manifest a sign thereof.  riches. For though, as he saith, he himself with other learned men executed Episcopal Authority in visiting the Churches of Saxony, & reforming things amiss: yet he knowing his talon fittest for the Chair of Wittenberg, never would rise higher; but wrote a book concerning Christian Episcopacy, and installed Nicolas Amsdorf Bishop of Neoburg, and George Anhaltinus Bishop of Mersburg.  
And in regard that Luther studied and read, as Professor, Philosophy of divers kinds, was well versed in the Fathers, and in Aquinas, Scotus, Occam & other Schoolmen, and attained to the Greek and Hebrew tongues: he was thereby 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  enabled rightly, and sound, and gravely, and not 
k Some who know nothing do●e about questions and strife of wor●● etc. 1 Tim. 6.4.  ignorantly, rashly, or humorously to judge of these studies, and of their use in Theologie.  
It was also very commendable in him, that he disliked railing discourse without solid and concluding arguments, slighted foolish and groundless calumnies, reproved young students forward and rash attempts without authority for the promoting of his cause, blamed the heady and disorderly tumults raised by the Boors and vulgar sort, confessed ingenuously his doubting of some points, his ignorance in others, and craved pardon, if having been lately a Popish Monk, he should in any point err from the truth. Seeing this was D. Luther's prudent and religious course, I shall never marvel at his 
* The cause required it. And God sweetly ●●oderated Luther's vehemency with P. Melancthons' mild and calm temper.  Heroical Spirit, and impregnable confidence of God's assistance, and of the success of his attempts: and on very good ground famous and worthy Princes countenanced and assisted him, as a man, by his then opposites, convicted of no error, doing much good service in the University, offering his cause to any just trial, appealing from the Pope to the General Counsel, and in his whole course manifesting 
l Lutheri vitam apud nos, nemo non probat. Eras Epis. lib. 5.  a true correspondence of his life with his doctrine. Much more I might here add, but will not longer detain your Honour from the discourse itself. I humbly beseech our gracious God, who enabled D. Luther to be an excellent instrument for the reformation of the Christian Church, for beating down of error, and setting up of God's Truth, that he would implant in us all, quiet, temperate, and Christian affections, 
m Luther endured not to have any one called a Lutheran. And Erasmus saith, Prorsus odi ista dissidiorum nomina: Christi sumus omnes. lib. Ep. 2.  and love of Christ's Name, & still more and more perfect the settling of Truth, and building up of his Church, until we all become living stones in the spiritual Temple fitted for our God. The same God of peace crown your Honourable self, and all sincere promoters of Christian peace, with peace external and internal here, and with eternal bliss hereafter. So prayeth he, who is  
Your Honours ever to be commanded Thomas Hayne.   

Christian Reader:  
DAvid a man after Gods own heart, as in other respects so especially in not forgetting any of God's benefits, but frequently and sweetly descanting on them in his sacred songs of praise, among many other blessings, mentions Gods gracious leading his people out of Egypt, & teaching them by the ministry of Moses and Aaron. The like thankfulness to God should we show in our 
a These are a chief and excellent work of the New Testament Church. Rev. 4. Rev. 7.11, 12. Rev. 153.  hymns of glory to God, as for infinite other, favours in these later times, so especially for our coming out of the spiritual Egypt, by the Ministry of Dr. Mart. Luther. The goodness of God to the Israelites and Us is much alike in both these our deliverances. For when Egypt's tyranny was grown to extremity, and Rome's heresies at full maturity, God seasonably put to his hand, and by Moses, then bred up in Pharaohs Court, and by D. Luther, lately trained up in Monkery, shown a like mercy to us both. However men did project to bend the excellent endowments of these worthy men to their own purposes, God turned them to better use, and seasoning them with his grace, fitted them for the confusion of the Old & New Egypt's. God will be 
b When the event is seen, than we can observe, how Godshand was in the work.  plainly known to have matters of great importance at his own disposing. He of his great goodness directs to the right object his servants ardent zeal to do good: as in judgement he lets the malicious and envious zeal of both Egypt's persist in an evil course to their overthrow. Hence it was, that as God took off S. Paul from his blind and unseasonable zeal for Moses Law in the Pharisaical way, and bent it to the advancing of the Gospel: So he quelled Luther's raging fury and intent 
c As S. Paul did to vex and kill Christians, Act. 9.1. & 22.19.  to vex and kill the opposers of the Pope: & put a zealous spirit into him for the maintenance of sacred Truth, and the downfall of Popish superstition. And indeed rightly did Erasmus judge, that 
d Epist. B. 14. pag. 453..  those corrupt times called for a sharp, and lancing and fearing Chirurgeon, to cure their long festered maladies. For the worship of God and the truth of Religion was then (as amongst the Israelites in Elias time) much depraved and defaced, and required a magnanimous and undaunted spirit, like to that in Elias, to reform matters extremely out of frame. Erasmus saw full well, how difficult a task D. Luther underwent, and for his own part and undertaking was assured, that if the 
e He foresaw, that by these Novum saeculun brevi exoriturum. lib. Epist. 3.  knowledge of good Arts, of polite Learning, of the Original tongues, of the Sacred Scripture flourished, that the dark fogs of Popery could not long continue undispeled. And therefore he complied with all 
f Even with George Duke of Sax. whom Luther found most opposite to the Gospel. Eras. epist. B. 12 pag. 430.  Princes, and 
g He praised some for learning, that they might strive to be praiseworthy for it. Epist. pag. 351.  men studious of good letters whatsoever, to make a knowing world: and would in no wise, though earnestly set upon both by loving entreaties and kind usage, as also by bitter calumnies, and harsh rail of the Pontificians, do any thing of special moment against Luther. He was confident, that, if Luther, being violently opposed and maliced, should fail, yet the Truth of Christ, by the light of all good literature and God's blessing, would, maugre all the Papists malice, get the upper hand, and spread itself.  
But God was abundantly gracious to D. Luther, and made him, as jeremy, 
h jer. 1.18.  a defenced city, an iron pillar, and a wall of brass, against which his Antagonists could in no wise prevail. Had a spirit of pride or contention, or any by-respect set Luther on work against the Pope, or had he stood upon questions litigious, or of an indifferent nature, he could never have begun with that courage, gone forward with that confidence, come off with that honour, which he did. The blessing of God and a good conscience bore him out, to take such incredible pains in reading, preaching, translating, commenting, disputing, writing, advising the Political State, directing the Ecclesiastical, restraining the Papists fury from open war, counselling some Protestants from too hasty proceed, preventing tumultuous designs, avoiding secret traps set for him, and in daily praying to God for the prosperity of the Gospel.  
All true Christians will hearty bless God for him, and his resolute and happy beginning of Reformation: if Papists who notoriously defamed and slandered him in his life time, persist still to calumniate him after his death, 
* Men may judge something now by the good effect of his labours.  God in the last day will be judge between them. Luther was (and who is not?) subject to such weaknesses, as humanity makes incident to the best men. He knew his slips, he acknowledged them, he craved pardon for them. Yea, he considering, that he was a man, and might err, entrusted his learned and faithful friend 
i These two by conjoining their studies settled truth: whereas in the Council of Trent, though some Divines saw the Truth yet the major part confirmed error.  Melancthon to revise and moderate some of his Tenants after his decease.  
In brief Luther's faith was admirably strong in his God, his labours and studies of singular benefit to God's Church, his books and writings very many and learned, his life most pious, and therefore his death full of comfort and blessed.  
Accept (good Reader) this Treatise now presented unto you in an English dress, out of the learned and laborious work of Melchior Adamus: and expect the Lives of other most godly and reverend Fathers in God's Church, and worthy Champions, against the enemies of God's truth, both English and foreign. Some whereof were never extant before, others, but sparingly in English set forth; all of them worthy of everlasting memory for their promoting of God's glory, and their love to Christian Truth. These will shortly appear from the Pens of sundry reverend, religious, and faithful Divines amongst us. God make all these labours useful to God's people, and us all thankful for his Divine and gracious goodness to these last and worst times.  
Yours in all Christian offices Tho. Hayne.   

To the precious Memory of Dr. Mart. Luther.  
WElfare those gentle Quills (whose ere they be)  
Whose meritorious labours shall set free  
The Urn imprisoned Dust of that renowned  
Thrice famous Luther: Let his head be crowned  
With sacred Immortality, and raised  
Much rather to be wondered at then praised.  
Let Babes unborn, like fruitful plants bring forth  
To after days new Monuments of his worth,  
And time-outlasting Name: that Babel's Whore  
And all her baldpate panders may even roar  
For very anguish, and then gnaw and by't  
Their tongues for malice, and their nails for spite,  
Whilst men made perfect in his well known story  
May all turn Patrons, and protect his Glory.  
Francis Quarles.   

WHen blackest clouds of Romish errors base,  
Had quite o'erspread Truths amiable face,  
And Antichrists ore-topping tyranny  
Had chained all Europe to Idolatry;  
Then, suddenly and strangely God did raise  
(To Rome's deep admiration and amaze)  
Renowned Martin Luther, dauntlesly  
To vindicate his Truth, and Rome defy.  
He, maugre all their spite and fury fell,  
Did Papal fogs of Error clean expel;  
Clearing the Sun of Truth to such pure light  
As, ever since, hath shone abroad most bright.  
Of Hercules his Club, what talk we, then?  
Since Rome is ruined with great Luther's Peneus  
I. Vicars.   

THE LIFE AND DEATH of Dr. Martin Luther.  
THE Family of the Luther's was ancient, 
Luther's parentage.  and spread into divers parts of the Territories of the Earl of Mansfield. It consisted of the middle degree of Men. The Parents of Martin Luther first lived in Isleben a town in that Earldom: thence they went to dwell in Mansfield, 
Thence M. Luther went to Isenak. Lu. Epist. Tom. 1. pag. 227.  the place, of which the Earldom took its name. There john Luther father of Martin possessed Mettle Mines, bore office, and for his integrity was in good esteem among the best Citizens. Margaret Lindeman was the wife of john Luther, and Mother of Martin; she was a woman commendable for all virtues beseeming a worthy Matron, especially for her modesty, fear of God, and calling on his name: So that she was a pattern of virtue to many others.  

The birth of Luther, An. 1483.  Martin Luther was born of Isleben, Ann. Dom. 1483. Novem. 10. at 9 a clock at night on St. Martin's day: and was thence called Martin. His parents brought him up in the knowledge and fear of God, according to the capacity of his tender years, and taught him to read at home, and accustomed him to virtuous demeanour. The father of George Aemilius (as Luther often hath related) first put him to School, 
Aemilius put him to School.  where though the truth was much darkened by clouds of Popery, yet God preserved still the heads of Catechism, the Elements of the Cisioian Grammar, some Psalms and forms of prayer.  

An. Dom. 1496. John Reineck his School-fellow at Magdeburg.  At fourteen years of age, he with john Reineck, who proved a man of especial virtue and authority in those parts, were sent to Magdeburg. Whence a league of entire friendship ever continued between these two; either because of a Sympathy and agreement of their natures, or their education together in their first studies. At Magdeburg he, as many others born of honest parents, lived a poor Scholar for the space of one year. Thus even the greatest matters have small beginnings, and scarce any thing is highly exalted, but from a lowly degree.  

An. 1498. he went to Isenak.  Thence by his parents he was removed to Isenak, where was a School of great fame: here was a Schoolmaster, who (as Luther by experience found, and would profess) taught Grammar more dextrously and truly. One reason also of his being sent thither was, because his Mother was born there of a worthy and ancient family. 
How he perfected his Grammar learning.  There he perfected his Grammar learning, and being of a very quick wit, and by nature fitted for eloquence, he soon surpassed his Schoolfellows in copiousness of speech and matter, and excelled in expression of his mind both in prose and verse.  
Upon this his tasting the sweetness of learning, 
Luther's love to learning.  he was inflamed with an earnest desire to go to some University, the wellspring of all good literature; and surely had he met with good and commendable Tutors, he by his piercing wit had attained all good Arts: and perhaps he might by the milder studies of true Philosophy, and diligence in well framing his style somewhat have tempered the vehemeneie of his nature.  
He went to Erford An. 1501. 
He studied at Erford, An. 1501.  Where he fell upon the crabbed and thorny Logic of that age: which he soon attained, as one who by the sagacity of his wit, was better able to dive into the causes and other places of Arguments than others.  
Here, out of a desire of better learning, 
His course in his reading.  he read over Cicero, Livy, Virgil, and other monuments of ancient Latin Authors. These he perused, not as a child, to glean Phrases from them: but to discern what therein was useful towards the right conforming of man's life. And to that end seriously observed the counsels and grave sentences in those writers: and having a faithful and sure memory, what ever he read or heard, he had it still in readiness for present use. Hereby he so excelled in his youth, that the whole University admired his wit.  
When at Erphord he was graced 
a His being M. of Arts, An. 1503. or as others, 1505.  with the degree of Master of Arts at twenty years of his age, he read, as Professor, Aristotle's Physics, Ethics and other parts of Philosophy. Afterward his kindred seeing it fit that so worthy endowments of wit and eloquence should be cherished for the public good, by their advice he betook 
b His study of the Law.  himself to the study of the Law. But not long after when he was 21. years old, of a sudden besides the purpose of his parents and kindred (upon an affright from his faithful mates violent death) he betook himself to the Augustine Monks 
c He entered the Monastery, An. 1504  College in Erphord. But before he entered the Monastery, he entertained his fellow 
d He taketh his leave of his fellow Students, Tom. 1. epist.  students with a cheerful banquet: and thereupon sent them letters valedictory; and sending to his parents the Ring and gown of his degree of Master of Arts, unfolded to them the reason of the change of his course of life. It much grieved his parents that so excellent parts should be spent in a life little differing from death. But for a month's space no man could be admitted to speak with him.  
Nor was it poverty, but the love of a pious life, which bent his mind to the Monastical life. In which though he spent his time in the usual school learning, and read the Writers upon the Sentences, and in public disputations clearly opened their inextricable labyrinths to the admiration of many: yet because in this kind of life he sought not to ennoble his fame, but to further his study of a pious life; he looked into those studies but upon the by; and with much ease attained their Scholastical methods.  
When on a time in the Library of the College, 
Luther meets with a Latin Bible.  running over the books thereof in order, he met with a copy of the Latin Bible, which he never saw before; There with admiration he observed that there were more Evangelical and Apostolical texts then what were read to the people in Churches. In the old Testament with great attention he read the story of Samuel and Anna his mother: and began to wish, that he was the owner of the like book; which not long after he obtained. Hereupon he spent his time on the Prophetical and Apostolical writings, the fountains of all heavenly doctrine, seeking thence to inform his mind with Gods will, and to nourish in himself the fear of God, and true faith in Christ from true and undoubted grounds. Some sickness and fear whet him on to attempt these studies more earnestly.  
It is said, 

Luther fell into a grievous sickness, An. 1501.  
A Priest comforted him.  
The Monks used him hardly.   that in this College Luther in his younger years fell into a most violent disease, in so much that there was no hope of life: and that an ancient Priest came to him, and with these words comforted him. Sir, Be of good courage, for your disease is not mortal: God will raise you up to be a man who shall afford comfort to many others. At the first, the Monks handled him somewhat harshly, whilst he performed the office of the Custos, and was compelled to cleanse the unclean places: as also to walk up and down the City with a bag or wallet. But upon the request of the University, of which he had been a member, he was eased of that burden.  
He was often cheered up by conference with the ancient Priest; to whom he revealed his fears and scruples of mind, and heard him discoursing of faith at large, and going on; the Creed to the Article. 
The Article of remission of sins explained.  I believe the Remission of sins. Which he thus explained. Namely, that a man must not only in general believe that sins are remitted to some men, as to David, and to Ester, for this the devils believe: but that God commands, that we should each man in particular believe, that our sins be forgiven us in Christ Jesus. This exposition, said he, is confirmed by St. Bernard: and shown him the place in his Sermon upon the Annunciation: where these words are to be found. 
Bernard. Sermon of the Annunt.  But add this, and believe this also, that thy sins are forgiven thee for Christ's sake. This is the Testimony in thy heart, which the spirit of God giveth, saying, Thy sins are forgiven thee. For the Apostle thus determines of the matter; That a man is freely justified by faith. Luther said, that he was not only confirmed in the truth; but also put in mind of Saint Paul ever in these words, asserting this truth: We are justified by faith. Concerning this point, after that he had read the expositions of divers men, he further said, that from the speeches of Paul, he observed to accrue unto himself much comfort, and great light to discern the vanity of other interpretations, which then were used.  
Then he began to read St Augustine's works: 
He read St Augustine.  where both in his Comment on the Psalms, and in the book, Of the Spirit and letter, he found many evident places, which confirmed this doctrine concerning faith, 
c And writers on the sentences.  and the comfort, which was before kindled in his breast. Yet did he not utterly cast of the reading of Gabriel and Camaracensis, writers on the Sentences, but was able to recite them by heart in a manner. He spent much time in often reading Occam, and esteemed him for acuteness of wit before Thomas Aquinas and Scotus: also he studiously perused Gerson. But chief he read often Augustine's works, and kept them well in memory. This earnest prosecution of his studies he began at Erphord: and spent there five years in the College.  
In the year 1507. he put on the priest's hood. 
He began to say Mass An. 1507. B. 1. Epist. 1.  The first Mass which he celebrated, was May 2. Domini Cantate. Then was he 24. years old. In this course he continued 15. years; to the year of our Lord 1527. At that time Io. Staupicius, who endeavoured to promote the university of Wittenberg lately begun, 
He was removed to Wittenberg An. 1508.  desired that the study of Theologie should there flourish, and well knew the wit and learning of Luther: and removed him to Wittenberg, An. 1508. when he was 26. years old. Here in regard of his daily exercises in the schools and his sermons the eminency of his good parts did more and more show themselves. And among other learned men, who attentively heard him Martinus Mellurstad, commonly called Lux mundi, 
Mellurstads Judgement of Luther.  the light of the world, often said of Luther: that there was in him so noble a strain of wit, that he did verily presage, that he would change the vulgar course of studies, which at that time was usual in schools, and prevailed.  


He was professor of Philosophy at Wittenberg and inveyes against Arist. Tom. 1. Epist. 10.  
He went to Rome An. 1510.  
What manner of Masses at Rome. Tom. 6. jen. Germ. pag. 88   At Wittenberg Luther first explained Aristotle's Logic and Physics: yet intermitted not his study of Divinity. Three years after, that is An. 1510. he was sent into Italy and to Rome in the behalf of his Covent, for the deciding of some controver-among the Monks. There he saw the Pope, and the Pope's palace, and the manners of the Roman Clergy. Concerning which he saith: I was not long at Rome: There I said, and heard others say Mass: but in that manner, that so often as I call them to mind, I detest them. For at the Table I heard among other matters some Courtesans laugh and boast, and some concerning the bread and wine on the Altar to say: Bread thou art, and bread thou shalt remain; Wine thou art, and wine thou shalt remain. He further addeth, that the priests celebrated the Masses so hastily and perfunctorily, that he left of saying Mass, before he betook himself to the Gospel. And cried out, Away with it, away with it. In talk with his familiar friends he would often rejoice at this his journey to Rome, and say; that he would not for 1000 florins have been without it. After his return from Rome, Staupicius so advising, 
He was made Doctor of Divinity, A. 1512.  he was made Doctor in Divinity, after the manner of the schools, and at the Charge of Duke Fredrick Elector of Saxony. For the Prince heard him preach, and admired the soundness of his invention, the strength of his arguments, and the excellence of the things, which he delivered. Now was Luther 30. years old, 
Staupicius would have him Doctor and why.  and had attained a maturity of Judgement. Luther himself used to profess, that he would have refused this honour, and that Staupicius would have him permit himself to be graced with this degree, saying pleasantly: That there were many businesses in God's Church, wherein he would use Luther's help. This speech then spoken in a complemental way, at length proved true by the event. Thus many presages go before great changes. 
Luther expoundeth the Epistle to the Romans.  Soon after he began (as the place required) to explain the Epistle to the Romans and some Psalms: which he so cleared, that after a long and dark night, there seemed a new day to arise in the judgement of all pious and prudent men. Here he shown the difference of the Law and Gospel, and refuted an error then most frequent both in the schools and sermons: namely that men by their works can deserve remission of their sins: and that men are just before God by observing the discipline commanded: as the Pharisees taught. Luther therefore recalled men's minds to the son of God, & (as john Baptist) shown them the Lamb of God, 
He recalled men to Christ  who taketh away the sins of the world. And taught them, that for Christ's sake their sins are forgiven, and that this benefit is received by faith. He cleared also other points of Ecclesiastical truth. 
His manners and doctrine agreed.  This beginning made him of great authority, and that much the more, because his demeanour was suitable to his doctrine, so that his speech seemed to come from his heart, not from his lips only. For the saying is as true, as old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man's pious carriage makes his speech persuasive. Hence it was, that men easily assented to him, when afterward he changed some of their rites. As yet, he attempted not to do it, but was a rigid observer of good order, and added something more strict than usual. 
The Prophets and Apostles cleared.  With the sweetness of this doctrine all godly minded men were enamoured, and much it affected the learned, that Christ, the Prophets and Apostles were brought out of darkness & prison, & that the difference of the Law and the Gospel, of God's Word & Philosophy, (of which they read nothing in Thomas, Scotus and their fellows) now 
Erasmus writings.  was manifested. At this time also young students were invited to a mote exact study of the Latin & Greek tongue, whereupon many worthy and ingenious men were much affected with the sweetness of polite learning, and abhorred the barbarous and sophistical style of the Monks. And now also Luther betook himself to the study of the Greek and Hebrew tongues, 
Luther studieth Greek & Hebrew.  that upon his knowledge of the phrase and propriety of the original, he might more exactly judge of doctrines grounded thereupon.  

An. 15 16. Jo. Tecelius sold Indulgences.  Luther being thus busied, into Misnia and Saxony, john Tecelius a Dominican friar brought indulgences to be sold. This Tecelius was adjudged to death by Maximilian the Emperor, and commanded to be thrown into the river Oenopente, but was pardoned at the request of Fredrick Duke of Saxony, who as it befell was in those coasts at his condemnation. This Tecelius averred (as other matters, so especially) that he had so large a commission from the Pope, that though a man should have deflowered the Blessed Virgin, for money he could pardon the sin. And further he did not only give pardons for sins past, but for sins to come. And not long after an Edict was set forth with Albertus the Archbishop's arms, which enjoined the officers in especial manner to commend the validity of the indulgences. The Pardoners also at certain rates gave licence on days prohibited to eat milk, cheese, eggs, flesh.  
Luther's Godly zeal being inflamed with these proceed, 

Luther's propositions about Indulgences.  
The day of Indulgences confusion. Tom. 2. epist. pag. 345. Tecelius his opposing Luther.   set forth certain propositions concerning Indulgences. These he publicly affixed at the Church next to the Castle of Wittenberg, on All Saints Eve, An. 1517.  
Hereupon Tecelius persisting in his old course, and hoping thereby the more to oblige the Pope to himself, calleth a Senate of Monks and Divines of his own stamp: and sets them on work to write something against Luther. In the mean time he himself might not be silent: Nor would he only preach against Luther, but with open mouth cryeth and thunders, that Luther was deservedly to be burnt as an Heretic: and withal publicly cast Luther's propositions and his Sermon concerning Indulgences into the fire.  
These violent courses of Tecelius and his complices, 
Luther's temper in this cause.  necessarily put Luther upon a more copious declaration and defence of the Truth. Thus began these Controversies, in which Luther aimed not at, nor so much as thought of the change, which followed: nor indeed did altogether disallow of the Indulgences, but desired a moderation in their use. Yea, it appeared that Luther would have been quiet, so that his adversaries had been enjoined silence. But when he saw, that whatsoever the Pope's crafty mony-gatherers insinuated to Albertus' Archbishop of Mentz, was defended and believed by the common sort, and yet knew not that Tecelius was hired by Albertus to make those Sermons for the purchasing of his Bishop's robe: He the day before the Calends of Novemb. An. 1517. complained to the Archbishop by writing concerning their impious clamours, and entreated that he by the authority of his place would call in their libels, and prescribe to the Preachers some other form of preaching their pardons: so Luther 

Tom. 1. epist. p. 37.6.  
Luther writes to the Archbishop, who answered him not.   himself saith. At the same time Luther sent him Propositions concerning Repentance and Indulgences: which he then first set forth. These are extant Tom. 1. of Luther's works. The Archbishop returned no answer to Luther's epistle. Tecelius opposed contrary Positions made by Conrade Wimpin and others, at Franckfort on Viadrus; and compared the Pope with Peter, and the cross erected by the Pope with Christ's cross: 
Tecelius his Theses burnt by the Students of Wittenb.  At Hal in Saxony the Students of Wittenberg publicly burnt in the market place Tecelius his Theses: of this Luther thus writeth to joh. Longus. That you may understand aforehand, what was done about the burning of Tecelius Propositions, 
Tom. 1. epist. p. 54.  lest fame (as often it comes to pass) should misreport the matter. The Students being extremely weary of the old dunstical course of studies, and most desirous of the sacred Bible, and it may be out of their love to me, when they knew that one was sent by Tetzel Hal, and was come with his Positions, went presently unto him, and terrified him, ask him how he durst bring such stuff thither. Some bought of him, some took the rest from him, and (giving intimation that whosoever would see Tecelius Positions burnt, should come to the market place at two a clock) burned 800 of them. All this was unknown to the Prince, the Senate and Rector, and all of us. This great injury done the man by our Students displeaseth myself and the rest. And though I am blameless, 
Luther's excuse.  yet I fear that the whole proceeding will be laid to my charge. A great bruit was raised hereupon, but especially amongst them, with a just indignation. What will be the issue hereof, I cannot say: sure it is, that my danger will be much the more.  
When Luther perceived that the Positions were very well liked of, 
Tom. 1.99. Lat.  and entertained as sound and orthodox; which he at first propounded to be discussed by disputation, till the Church defined, what was to be thought concerning Indulgences; he wrote to jerom Bishop of Brandenburg, 
Luther writeth to the Bishop of of Brandenb. Tom. 1. p. 63. Ep. & 40. p.  under whose Jurisdiction he was, and submitted what he had written to the Bishop's judgement; and entreated him that he would dash out with his pen, or consume with the fire, what he thought unsound. The Bishop answered Luther, and declared that his desire was, that the setting forth of his arguments about those matters should a little while be deferred: and that he wished that the common talk about Indulgences had never been. Luther answered: I am content so to do: and had rather obey, then work miracles, if I could well do them. He wrote also to joh. Staupicius the Vicar of the Augustinian party: 
He wrote to Staupicius.  and giveth him an account of his proceed, and sendeth to him the Answers of the disputations concerning the validity of Indulgences to be imparted to Pope Leo the tenth. In these he shown the Pope how inconsiderately and sordidly the disposers of his Indulgences had abused his authority. 
He wrote to the Pope. T. 1. Epist.  He also annexed thereunto the Protestation, which is extant in the 1. Tom. of his works.  


Eckius opposeth Luther. Prieras writeth against Luther. Tom. 1. Witt. p. 107.  
Luther's answ.   Now also john Eckius opposed Luther's conclusions, with Obilisces or marks of disgrace. To them Luther opposed his Asterisces or notes of approbation. After this Silvester Prierias a Dominican, and Mr of (as they call it) the sacred Palace, very confidently enters into the quarrel with a Dialogue and preface to Leo the Pope. In this writing Prierias set down certain Theses for the ground of his judgement. Luther answered him and opposed the sacred scripture to the authority of Thomas Aquinas, whom Prierias cited. Upon this a reply was made against Luther: in it Prierias said that he liked it well, that Luther did submit himself to the pleasure of the Pope; was not ambitious, and did defend Thomas, as the Angelical Doctor. Luther answered this with an Epistle only to the Reader: & together with other matters, saith: If the Pope and Cardinals be of the same opinion, if at Rome the same doctrine be taught, there is no doubt, but that Rome is the very seat of Antichrist: 
Luther's conclusion concerning Rome.  and that Greece, and Bohemia, and all others are happy, that they made a departure from the Pope: and that new commendations of the Pope were daily invented to prevent the calling of a lawful Council.  
Afterward Io. Hogostratus a Dominican writeth bitterly against Luther & exciteth the Pope to use the rounder course of fire and faggot. 
Hogostratus controversy with Luther.  Luther answered him in brief, and told him of his cruel bent: and wittily taxed the ignorance of the man: and admonisheth him not to proceed to seek laureolam in mustaceo, the laurel garland in so mean a perfection.  
In the year 1518. Luther, 
Luther goeth to Hidelberg 1518.  though most men dissuaded him, yet to show his observance of authority, went (for the most part on foot) to the college of Hidelberg. At Herbipolis the Bishop entertained him courteously. So also did Wolfgang the Count Palatine at Hidelberg. 
* 6 Cal. of May. See the Theses. Tom. 1. pag. 141. Bucer present.  In the College of the Augustinians now called the College of Sapience, he disputed about Justification by faith. Bucer was there present, and by his quickness in writing took what Luther spoke, and imparted all to Beat. Rhenanus, who gave Luther much deserved commendations. Of this disputation Luther thus speaketh. 
Luther's speech of that disputation.  The Doctors admitted my disputing with them willingly, and argued the matter with me with much modesty, that in that very regard, I hold them worth much commendations. For though they thought that Divinity strong, yet they all argued seriously and strongly against it, except one alone, who was the fifth of them a janior Doctor: He made all the Auditory to laugh by saying, if the Rustic rout should hear this, they would stone and kill us.  
Upon Luther's return he wrote an Epistle to 
* Tom 1. epist. pag. 60.  judocus a Divine and Philosopher of Isenac, once his Tutor. Where he hath this speech. All the Doctors of Wittenberg (in the doctrine concerning grace and good works) are of my judgement, 
Luther's judgement approved.  yea the whole University except one licentiat Doctor Sebastian: even the Prince himself and our Ordinary Bishop, and many of the Chieftains, and all the ingenious Citizens with joint consent affirm, that before they neither knew, nor heard of the Gospel, nor of Christ.  

The declaration of Luther's Propos. Tom. 1. Lat. An. 1518.  After that he put forth in print the resolutions and declarations of his propositions about Indulgences, which he dedicated to Pope Leo the 3. as was before said. The causes of his printing them were, as he said: to mitigate his adversaries, to satisfy some men's request, and not to suffer some to conceive, that the whole business was determined. For he confessed that of many things he yet doubted, of some things he was ignorant, and did pertinaciously affirm nothing; but did humbly submit all to the Pope's determination. Hereupon Maximilian the Emperor being solicitous of the event of disputations of this nature, 
Luther cited to Rome. Tom. 1. Lat. Witt. pag. 203.  moved the Pope to interpose his own authority. The Pope by Tho. Cajetan Cardinal cited Luther to Rome. This he also desired of Frederick Elector of Saxony. Luther having notice hereof, mainly endeavoured, that the cause might be handled in Germany under competent Judges: and at length he prevailed, by the mediation of Wittenberg 
* Tom. 1. pag. 106.  University to the Pope, and by Charles Multitius a Germane the Pope's Chamberlain, and the mediation of the Elector of Saxony to Cajetan then the Pope's Legate, that at Auspurg before the Legate himself Luther might plead his own cause.  
About the beginning of October, 

On Saint Marks day. Tom. 1. epist. p. 83.  
What was required of him.   Luther came on foot to Auspurg, in his hood borrowed of Wenceslaus Linkius, and much wearied with the journey: and upon assurance of his safety was admitted to the Cardinal's presence. Who admonished him, first, To become a sound member of the Church, and to recant the errors, which he had divulged: secondly, to promise that he would not again teach his former doctrines: thirdly, that he would abstain from other doctrines, which would disturb the peace of the Church. Here also it was objected to him, that he denied the Merit of Christ to be a treasure of Indulgences: and that he taught that faith was necessary for all which should come to the Sacrament. 
Cajetan defended the Pope.  Cajetan proved his own opinion by the decree of Clement the sixth, and at large extolled the authority of the See of Rome, as being falsely preferred before all Scriptures and Counsels. After much debating the matters, Luther entreated some time to deliberate thereon: and returned the next day, and in the presence of some witnesses and a Scribe, and four of the Emperor's Counsellors, professed, 
Luther's answer to the Cardinal.  that he gave the Church of Rome all due observance, and if he had spoken any thing dissenting from the judgement of the Church, be would reverse it: but could revoke no error, being not yet convicted by Scripture of any, and did appeal to the judgement of the Church. Hereupon the Legate, sharply chiding Luther, dismissed him, and dealt with Staupicius to bring Luther to revoke, what he had taught. But Luther not convinced as yet by Scripture, persisted in the truth. Yet at length fearing least the Cardinal should make more use of his power and greatness, then Scholarlike disputations, he appealed to Rome, 
Tom. 1. epist. p. 96. b. & 99 b.  and departed from Auspurg, Octob. 20. Because the Cardinal charged him not to come into his presence, unless he would recant. Yet Luther left behind him an epistle to the Cardinal, and affixed thereunto a formal appeal unto the Pope.  

Cajetans' Letter to the Duke of Saxony.  Cajetan took Luther's departure in ill part, and wrote to the Duke of Saxony, that he would either send Luther to Rome, or banish him out of his territories, and intreateth him not to give credit to Luther's defenders, and to take heed of staining the illustrious Family, whence he was descended. 
The Duke's answer.  The Elector returned answer: That now it was not in his power to do this, because Luther was not convicted of any error, and did much good service in the University, and did offer his cause to trial and disputation. The resolution of the Duke was more confirmed by an Epistle of Erasmus, and the intercession and vote of the University of Wittenberg. Here I may not pass over a notable proof of Luther's Heroic courage. When Luther came to Auspurg, he by the counsel of such as the Prince Elector sent with him, waited three days for to have the Emperor's Letters for his safety. In the mean time the Cardinal sent one for Luther: but he denied to come, until the Emperor granted what he desired. At this the messenger was offended and said: 
Luther's conference with the Cardinal's messenger.  Do you think that Prince Frederick will take up arms in your behalf? I desire it not, said Luther, in any wise. Then the Party; Where then will you abide? Luther answered: Under the cope of Heaven. The Italian replied: Had you the Pope and the Cardinals in your power, what would you do? I would, said Luther, give them all due honour and reverence. At this the Messenger after the Italian manner biting his thumbs, went away.  
Upon these deal Luther's spirit fainted not, 
Luther was intended to go from Saxony.  yet lest he should cause detriment or danger to any one, or derive suspicion on his Prince, and that he might more freely deal with the Papal crew, would have gone into France or some other country. But his friends on the contrary, counselled him to stick firmly to Saxony: and that the Pope's Legate should be certified, that Luther was ready in any safe place appointed him to make his answer. But Luther having settled his resolution to departed, took his leave of the Prince Elector, 
Tom. 1. epist. pag. 120.  and by a letter sent to him, Novemb. 29. thanked his Highness for all friendly offices of his love. The Prince sent that letter to the Legate: and appointed Luther to abide at Wittenberg. Of this Luther thus wrote: The Prince was fully minded, that I should stay: but what his mind now is, since the Royal proceed are published, and I have appealed to the Council, I know not.  
For he understanding by the Cardinal's Letter, 
Luther appealeth from the Pope to the Council. An. 1518.  that Judgement should pass on him at Rome, he made a new Appeal, saying, that he was forced of necessity to appeal from the Pope to the Council ensuing: which was in many respects to be preferred before the Pope.  
About the same time towards the end of the 18 year, 
Charles Multitius sent to bring Luther to Rome.  the Pope sent Charles Multitius a Misnian Knight, and bestowed on Prince Frederick a golden Rose, according to custom consecrated by the Pope on the fourth Sunday in Lent: and exhorted him to continue in the faith of his ancestors. He was earnest with Luther to be reconciled to the Pope: and had seventy Briefs Apostolical (as they call them) to show: that if the Prince would deliver him out of his custody, for which cause the Pope sent him the Rose, in seventy Towns the seventy Briefs should be set up, and so he should be brought safe to Rome. But he opened the closet of his heart to Luther himself, when he thus spoke. O Martin, 

His speech concerning Luther. Praef. Tom. 1. Luther.  
Lat. work at Wittenb.   I conceived you to be an old man, and sitting in some solitary place as an ancient Divine, in some private manner to have disputed your Tenants: But now I see you to be in your best age, and full of vigour. Had I 25000. armed men I could not be confident that I could bring you to Rome: for as I came hitherward, I tried how men stood affected; and found, that where one man stood for the Pope, three stood for you against him. What Multitius did in this kind was ridiculous, for he asked of women and maids in the Inns as he came, what they thought of the Seat of Rome. They not knowing the force of this speech, answered, What know we, whether at Rome ye sit on wooden or stone seats? He further required of Luther, that he would have a regard to the Church's peace; and promised to endeavour, that the Pope should do the like: Luther freely promised most readily to do what ever he could with a safe conscience in regard of God's Truth: and affirmed that himself was desirous and studious of peace, and that it was not his fault that these stirs arose; for necessity had urged him to do, what he had done.  
Multitius also called unto him Tecelius the chief original of these debates: 
Multitius reproveth Tecelius.  and with sharp words and threats so daunted the man, 
Tom. 1. ep. Luth. p. 152. and 208. Tecelius his death.  till now a clamorous, unaffrighted, bold face, terrible to all: so that ever after he languished and with heart's grief pined away. Luther wrote a consolatory letter to him in this case: but for fear of the Pope's indignation he died. Frederik the Elector a prudent and Religious Prince neither yielded to the Pope's desire, nor vouchsafed his Rose any respect: though Multitius wonderfully boasted of it at Dresa, & said: Doctor Martin is in my power. About this time the Bohemians sending a book written by john Hus to Luther, encouraged him to constancy and patience: 
The Bohemians encourage Luther.  and confessed that the Divinity taught by Luther was sound and right.  
Matters being grown to this height of dispute, and Luther having many adversaries; at Leipsick a town in Misnia belonging to George Duke of Saxony Cousin german to Prince Frederik, 
Carolostadius dispute with Eckius.  in the 19 year a disputation was held. Thither came Andrea's Carolostadius accompanied with Luther, Melanchthon and Barninus Duke of Pomerania. He at that time was in office in the University of Wittenberg. Thither came also john Eckius a Divine of Ingolstad. Hereupon the 17. day of June, john Eckius and Carolostadius began the disputation about freewill. Namely, whether there be in man any free will to do good as of himself? that is, as they say: whether in congruity we deserve grace, when we do what is in us to do? Eckius granted that there is not in man a genuine and natural power and ability to do a good work, but an acquired. On this point eight days were spent by his playing the Sophister.  
Luther could by no means obtain leave of Duke George freely with his safety to dispute, and thereupon came not as a disputer, but an as Auditor to Leipsick, under the protection granted to Carolostadius. Whereupon Eckius coming to Luther's Lodging said, 
Luther invited by Eckius to dispute.  that he heard that Luther refused to dispute, Luther answered: How can I dispute, seeing I cannot obtain protection from George the Duke. To this Eckius replied: If I may not dispute with you, I will no longer dispute with Carolost adius. For I came hither to dispute with you. If I can obtain for you the Duke's leave, will you dispute? When Luther assented thereunto, Eckius presently procured for him a public grant of safety and liberty to dispute. This Eckius did out of an assured confidence of victory and renown to himself, by confirming that the Pope is the Head of the Church, 
Whether the Pope be head of the Church Jura Divino.  jure Divino, by Divine right: which Luther denied. Hence Eckius taken occasion at large to flatter the Pope and demerit his favour, and to derive much hatred and envy on Luther. This the bold champion stoutly attempted in the whole disputation, but was not able to make good his cause, or confute Luther. Eckius chief arguments were: 
Eckius his argument.  that the Church could not be without an head, seeing it was a body consisting of several members. Then he produced the place in Matthew: Thou art Peter etc. and some speeches of St Jerome and Cyprian, and the Council of Constance, where against the Articles of the Hussites, it was concluded: That it was necessary to salvation, that men should believe that the Pope was the Oecomenicall Bishop, or Christ's vicar over the whole world. Afterward they entered into dispute about Purgatory, and Indulgences, (but in brief) about repentance, about remission both of sin and its punishment, and about the power of priests. The two last days Carolostadius disputed again, and on the 14. day of July the disputation ended. This disputation was set forth afterward by Luther, who granted that the Pope by humane right was head of the Church. 
Epist. Tom. 1. p. 176.  Whereupon Duke George inviting Luther and Eckius to dinner, and embracing both of them, said: Whether the Pope have his authority by divine or humane right, Pope he is. Luther afterward changed his opinion about this point. Before this disputation at Leipsick, Luther was desired by Charles Multitius to go to Confluence, there to plead his cause before him being the Pope's Commissary. But Luther excused himself, and shown that for many reasons, he neither could, nor aught to go thither.  
In the year 1520. upon Multitius advise, 
Luther wrote to the Pope An. 1520.  Luther wrote to the Pope, and sent him his book lately written concerning Christian liberty, and offered conditions of peace. About this time Frederik the Elector fell into a grievous sickness. Whereupon Luther moved by some friends, and out of Christian charity wrote the book called Tesseradecas to comfort him. Then also he wrote the book Of Confession of sins: in which he took occasion to speak of vows, and deplored their torturing of men's consciences. And whereas in an other Treatise written by him, he had said: that he judged it behooveful, if the Council would so permit, that the Lords supper should be administered to all in both kinds: This speech, because it directly crossed the last Lateran Council, was excepted against by many: amongst whom was john Bishop of Misnia; who prohibited the the Churchmen under his jurisdiction to administer the Lords supper in both kinds, and enjoined them to suppress Luther's book. Luther maintained his cause and answered his Edict. In the mean time the Divines of Lovan (consulting with Adrian Cardinal of Derthuse then in Spain) and the Divines of Cullen by a decree censure some of Luther's books as wicked and worthy to be burnt: 
The Divines of Lovan and Cullen oppose Luther.  and held it fit that Luther should recant his opinions. When Luther heard of this, he answered every particular punctually. And because he found so many and so great adversaries, he wrote to Charles the fifth newly created Emperor: and entreating pardon for this his address, 
Luther writeth to Charles the fifth Emperor.  humbly besought him, that he would so long only afford him protection, as that he might give account of his proceed, and overcome, or be overcome: because it would well beseem the Imperirial power not to permit the innocent to be violently handled, and trampled on by their wicked adversaries. To the same purpose he wrote to other the Dukes and Lords of the Empire, and shown them how he began and was drawn into these attempts. Not long after he wrote to Albertus' Archbishop of Mentz, Cardinal, 
Luther writeth to the Archbishop of Mentz.  and in submissive manner shown how he was condemned by two sorts of men; one who never read his books; the other, who read them, but with hearts full of hatred and prejudice. 
The Archbishop's answer.  The Bishop answered, that he hearty desired, that all sacred matters should be handled both by Luther and all other Divines, (as it was meet) religiously, reverently, modestly, without tumults, envy, contumely. He said moreover, that it was a grief to him to hear, that some great men disputed concerning the Primacy of Rome, freewill, and other sleight matters (so he called them) not much pertaining to a Christian indeed: and that such like rash opinions could not be broached among the ignorant people, but with encouraging them to disobedience; He wrote also about the Lords Suppers celebrating in both kinds, and about the Authority of Counsels. And shut up his letter with Gamaliels' verdict. If thy work be of God; 
Tom. 2. Lat. Witt. pag. 48.  it will stand firm and unmoveable: if it was begun of envy or pride, it will easily be blown away. In like manner Luther wrote to Adolphus Bishop of Mersberg, who answered him to the same purpose, and admonished him, that he would overrule his pen with the love of Christ the Author of our peace.  
At the same time it befell, 
1520. The Duke of Saxon maliced for Luther.  that Frederik Duke of Saxony had some occasion to send to Rome, and gave the business in charge to Valentine a Dithleben a German. He brought word back, that the Elector was in disgrace at Rome for Luther's sake: because he permitted his new opinions to be dispersed. 
His excuse. Tom. 2. Lat. Wittemb. p. 50.  The Prince hereupon thus wrote in his own defence, and answered, That he never defended the doctrine and books of Luther, nor was of that bent: and though he did hear, that many learned men approved Luther's judgement; yet he opened not his mind therein. Further he said, that Luther was ready to give an account of his doctrine before the Pope's Legate, so that he might be assured of safe conduct: and that if his error was detected, he would change his opinion: and that Luther of his own accord would have departed out of those coasts, had not Multitius persuaded to detain him there, rather than to permit him to settle elsewhere, that so he might more freely and safely attempt some higher design. And therefore that there was no cause, why any one should have an ill opinion of him.  


Tom. 2. Lat. Wittenb. pag. 51. etc.  
The Pope's Bull.   To this Letter the Pope returned answer, and sending a Copy of the Bull, which Eckius had obtained, desired, that the Elector would make Luther to recant, or if he refused so to do, he would imprison him, and keep him safe, till he further declared his pleasure. At this the Court of Saxony was somewhat 
* 
Tom. 1. epist. pag. 249.  
Luther thought of a place to retire himself in.   troubled; and Luther began to think of some retired place, where he might conceal himself. Some Noble Germans approvers of Luther's judgement, hearing this, offered Luther entertainment and protection, as namely, Francis a Sickengen, Hulderike Hutten, Sylvester de Schavenburgen. Of whom the said Sylvester wrote to Luther, and entreated him, not to departed into Bohemia, or into any other country, but to come to him, during the time of the Pope's exasperation and menaces, and promised that an 100 French Horse should attend his safety. Hereupon Luther taking courage admonisheth Spalatinus, that this course should by the Letter of Duke Frederik, be made known to the Cardinal of St. George. These are Luther's words. 
Tom. 1. epist.  I send you the Letter of Sylvester Schavenb. the French Knight, and were it not displeasing to you, I desire that by the letter of the Prince, notice may be given to the Cardinal of St. George, whereby they may know, that should they with their threats and curses expel me from Witten. they should effect nothing else, but to make a bad matter much worse. For now there are not only in Bohemia, but even in the midst of Germany such Princes, who both will and can defend me from the threats thundered out against me by mine adversaries. And then perhaps it may so fall out, that biding under their protection, I shall more strongly bend my forces against the Romanists, then if under the Prince's government, I should publicly perform my place as Reader of Divinity. This, unless God prevent it, will doubtless be the issue of this matter. Hitherto I have given all due respect to the Prince, but then, if I be provoked by ill usage, I shall not need to submit unto him. And therefore in what matters soever I have not so roughly dealt with them, let them attribute my forbearance therein not to my modesty, nor to their tyranny, nor their deserts, but to my respect to the Prince, and to his authority, as also to the common good of the Students of Wittenberg. Concerning myself, I venture upon the danger, and contemn Rome's both fury and favour. Let them censure and burn all mine, I will not be reconciled to them, nor at any time hereafter join with them. On the contrary I (unless I can get no fire) will burn all the Pontifician law, the sink of heresies; yea, I will put an end to my humble observance, which I have hitherto in vain showed; and wherewith the enemies of the Gospel are more and more incensed.  


Tom. 2. Lat. p. pag. 66..  
Book of Captivity of Babylon.   Luther also before he saw the Pope's Bull, put forth his book, Of the Babylonian Captivity. In which he wished, that what he had written concerning Indulgences was abolished, and this proposition divulged in stead thereof; Indulgences are the wicked tricks of Rome's flatterers: And in stead of what he wrote against the Pope, this Proposition; The Popedom is a robustious Hunting practised by the Bishop of Rome. Then he handled the Sacraments, and acknowledged but three of the seven to be Sacraments of Christ's Covenant. 
The Pope called Antichrist.  He wrote also against the execrable Bull of Antichrist; and called the Pope Antichrist: and confirmed the Articles censured by the Bull.  

An. 1520.  Charles the Emperor that year came to Aquisgran, where with great solemnity he was crowned Emperor. About the Calends of Septemb. he with Frederik Elector of Saxony went to Colonia Agrippina. At this time the controversies of Religion being hotly prosecuted, the Elector would not suddenly do any thing of his own head, in a matter of so great import: but would try the votes of the most prudent and learned Clerks, 
Erasmus judgement about Luther desired.  and among others of Erasmus, whom he sent for from Lovan to Collen. When first he requested to hear Erasmus judgement concerning Luther, and wondered that so great and extreme hatred should be raised by some Monks and the Pope against Luther, whose life and carriage he conceived to be commendable, and his doctrine not impious; Erasmus answered in a pleasant manner; That his Highness needed not wonder at that: 

Tom. 2. Lat. Sleidan.  
Luther's judgement.   for Luther had in his disputations dealt against the Monk's bellies, and the Pope's crown. Afterward seriously and gravely giving his opinion concerning the controversies of these times, he shown, that Indulgences, and other abuses and superstitions were justly taxed, and that their reformation was necessary, and that the sum of Luther's doctrine was orthodox: and that only he seemed too vehement and violent in contending with his adversaries: and that an Evangelical business was to be handled after an Evangelical manner. Frederick the Elector being confirmed in the truth by the sage judgement of Erasmus, did gravely admonish Luther to moderate his fierceness in disputes. Then also there came to Collen Martinus Coroccialus and jeronymus Alexander, 
Tom. 2. Lat.  who again set upon Duke Frederik in the Pope's name. But when the Elector answered not as they expected, they said, that they must deal with him according to the form of the decree, and burned Luther's books.  
It is reported that these advocates of the Pope did promise Erasmus a Bishopric of rich revenue, 
Luther's books burnt.  if he would write against Luther. 
Erasmus is instigated against Luther.  But he answered: That Luther was a man too great for him to write against: and that he learned more from one short page of Luther's writings, then from all Thomas Aquinas books. 
Lady Margaret's answer.  It is also said, that Margaret the Emperor's Aunt, who ruled all Belgium, when the Magistri nostri of Lovan complained, that Luther with his writings did subvert all Christendom, did demand, what manner a man Luther was; when they answered, that he was an unlearned Monk; she replied: Why then, see that all you learned men, being a great multitude, writ against that one unlearned fellow: and doubtless the world will give more credit to many of you being learned, then to him being but one and unle●●ned.  


Tom. 1. Epist. p. 290   Luther knowing what was don● with his writings, An. 1520. Decemb. 10. 
Luther burne● popish books.  called the students of Wittenberg together, and in a frequent assembly of learned men, before the gate of Elister near to the great College, where a fire was made, cast the Pope's laws and the Bull of Leo with some writings of Eckius, Emser, and others thereinto; and said: Because thou troublest Christ the holy one of God, eternal fire will trouble thee. The next day he expounded the Psalms and earnestly charged his auditors that as they loved the salvation of their souls, they should take heed of the Pope's statutes. And in writing gave a reason presently of this his action. 

Thirty errors of Popery.  
Tom. 2. lat. pag. 125.   And out of the great multitude of errors in the Pope's Laws culled out these thirty.  
1. The Pope and his clergy are not bound to be subject and obedient to the commandments of God.  
2. It is not a precept, but a counsel of St Peter, where he saith: That all men ought to be subject to Kings.  
3. That by the Sun the Papal power, by the Moon the Imperial or secular power in a common wealth was signified.  
4. That the Pope and his Chair were not bound to be subject to Counsels and Decrees.  
5. That the Pope had in the Closet of his breast all laws, and plenary power over all laws.  
6. Whence it followeth: That the Pope hath power to disannul, to change and determine of all Counsels, and all Constitutions and Ordinances: as he daily practiseth.  
7. That the Pope of Rome hath a right to require an oath of all Bishops, and to oblige them to him in regard of their palls received of him.  
8. If the Pope be so neglective of his own and his brethren's salvation, and so unprofitable and remiss in his place, that he carry along with himself (as if he was the chief slave of Hell) innumerable people to be eternally tormented; no mortal man ought to reprove him for this sin.  
9 That the salvation of all faithful men dependeth on the Pope, next after God.  
10. No man on earth can judge the Pope, or censure his determinations: but the Pope is judge of all men.  
11. The Sea of Rome giveth authority to all rights and Laws, and is itself subject to none of them.  
12. The Rock on which Christ, Matt. 16. buildeth his Church is the Sea of Rome, with them adjoining.  
13. The Keys were given to Saint Peter only.  

De Constit. c. Translat. 25. q. 1. Jdeo permittente.  14. Christ's Priesthood was translated from him to Saint Peter.  
15. The Pope hath power to make Ordinances and Laws for the Catholic Church.  
16. This sentencce, whatsoever thou bindest on earth, shall also be bound in heaven, establisheth this conclusion: that the Pope hath power to charge the Catholic Church even with his rash laws.  
17. That his command of abstinence from flesh, eggs, butter, and other meats made of milk, is to be observed, else men sin and are liable to excommunication.  
18. The Pope forbidding all priests to marry wives, inhibits all the Priesthood from Matrimony.  
19 Pope Nicolaus either the 3. or 4. in his Antichristian Decretal, among other matters badly decreed, well judged that Christ by giving the Keys gave power over both the celestial and terrestrial kingdom.  
20. The Pope judgeth that loud and impious lie for a truth and requireth that it be received, namely, That Constantine the Great gave him the Romans provinces and Countries and power over the whole inferior world.  
21. The Pope affirmeth, that he is the heir of the sacred Roman Empire. De sentent. et re judic. c. Pastoralis.  
22. The Pope teacheth that it is just and lawful for a Christian by force to repulse force and violence.  
23. That inferiors and subjects may be disobedient and resist their Princes, and that the Pope can depose Kings.  
24. The Pope laboureth to have power to dissolve and break all oaths, leagues, obligements made between superiors and inferiors.  
25. The Pope hath power to break and alter vows made to God. De vot. et vot. red.  
26. The Pope teacheth that he that delays to pay his vow commanded by God, is not to be censured, as a breaker of his vow. ibid.  
27. The Pope teacheth, that no married man or woman can serve God.  
28. The Pope compareth his unprofitable laws with the Gospels and sacred scriptures.  
29. The Pope hath power to interpret and unfold or expound the sacred scripture at his pleasure and will: and to permit no man to interpret the same otherwise then the Pope himself pleaseth.  
30. The Pope receiveth not his authority, power, strength,, and dignity from the scripture; but the scripture from the Pope.  
This in brief is the sum of the whole Canon Law: The Pope is God on earth, supreme in all heavenly, earthly, spiritual, and secular matters. And, All things are the Popes; to whom none dare say: what do you?  
Here Frederik Prince Elector obtained of the Emperor to call Luther to the Court held at Worms in March An. 1521. 
Luther seen for to Worms. 1521. And goeth thither.  Luther receiving the Emperors grant for his safety, went from Wittenberg, and was conducted thence by Casparus Sturnius Herald, and accompanied with justus jonas, jer. Schurfius, and Nic. Amsderfe. Of the students he took only Peter Suavenus a Dane as his companion: who afterward being called by Christian King of Denmark to his Court did much advance good letters, and did the Church good service. When he came to Hidelberg, he proffered to dispute publicly with any that would.  
Here many did dehort Luther from going to Worms: 
Some dehort him.  Others said, that by the burning of his books, he might know what was the Pope's censure concerning himself: Others told him of the usage of Hus and Savonarola. But Luther with a resolute courage lightly regarded their advice, and said, that these discouragements were but cast into his way by Satan, who knew, that by the profession of the truth, especially in so illustrious a place, his kingdom would be shaken and endamaged. He further broke forth into these words: If I knew that there were so many Devils at Worms, as tiles on the houses, yet would I go thither. Also Francis of Sickingen one in high esteem with the Emperor, at Bucers' request did invite Luther to come to his Castle at Ebernburgh: where the cause might more commodiously be agitated. But Luther answered, that he was sent for by the Emperor, not to Ebernburgh, but to Worms: and thither he would go. 
Luther cometh to Worms.  So taking his journey he came to Worms on April the sixth, which was the third Holiday after Misericordias Domini. They say the Duke of Bavaria his jester, whether suborned by others, or by some instinct, met Luther at his entrance into the town with a Cross, as is wont in funerals, and sung with a loud voice: Welcome comest thou hither, and much desired of us, who sat in darkness. Presently some counselled Caesar, 
Promise of safety to Luther was to be kept.  that Luther was to be dealt with, as they did with Hus. But Caesar thought it just to make good his promise: and especially Lodowik the Elector Palatine withstood the designment: and prudently said; That if they should take that course with Luther, it would set a brand of imfamy and eternal disgrace on the name of Germany.  
On the 17. day of April, at 4. 
Luther appeareth before Caesar.  a clock in the afternoon, he appeared before the Emperor, and many Princes, his Assessors. Here john Eckius a Lawyer, Caesar's Spokesman, and Official of Triers, upon command said, with an audible voice. Martin Luther, there are two causes, why Caesar with the consent of the Princes and States have sent for you: which I now propound to you, and expect your answer. First, 
What he is to answer to.  Whether these Books (here he held up a bundle of books written in the Latin & Germane tongues) were written by you, and do you acknowledge them to be yours? The second, Whether you will revoke and recant any thing in them, or stand in defence of them. Jerome Schurfius a Lawyer on Luther's part, desired that the titles of the books might be recited and spoken publicly, which being done; Luther briefly repeated what was desired of him, 
Luther's answer.  and answered. Concerning the books now named, I profess and acknowledge that they be mine; but concerning my defence of what I have written, (that I may answer rightly thereunto) seeing it is a matter of very great moment, I desire (that I may not speak rashly and against my conscience) sometime to deliberate. After some debate of the matter, Eckius said again. Though by Caesar letters missive you might well understand the cause, why you were sent for; and therefore need not to delay, but make your answer presently: yet Caesar, such is his clemency, granteth you one day for to deliberate on the matter: and commands that to morrow about this hour you here present yourself, and make your distinct answer by word of mouth, and not by writing. Upon Luther's desiring of respite, some thought that he would not be constant: but they failed in their opinion. Here I may not pass it over in silence, that when Luther drew near to Caesar's throne, many of the Prince's Counsel encouraged him, 
Luther encouraged by divers present. Mat. 10.19.20.  saying: that he should be of good courage and not faint, Nor fear them who could kill the body only, but not hurt the soul. Others put him in mind, to meditate on this: When ye shall appear before Kings and Princes, be not solicitous, how and what to answer. For in that moment, it shall be given you, what you shall say.  

Luther's second answer.  The day following, Luther appeared at the hour appointed. And after that Eckius had asked him: What now was his resolution? he first humbly desired of the Emperor and Princes, That they would grant him their gentle attention: and then said: Of the books which I have written, some of them tend to faith and Piety; to these my adversaries give ample Testimony. Should I recant these, I might be justly censured as a wicked man. Other of my books are against the Pope of Rome and Papistical doctrine, which both hath and still doth much trouble the Christian world, and doth much mischief. These should I revoke, I should confirm their tyranny. The third sort of my books are against some private men, who defend the Papists cause, and by many calumnies upon me. In these, I confess, I have been too vehement: and besides I confess, that I am not of an unerring perfection: but yet I can not safely revoke these books, unless I will set open a gap to the impudence of many. Being a man I may err: and therefore desire any one better to instruct me by the testimony of Scripture. 
Eckius indignation and reply.  When he had thus said, Eckius with a sour countenance replied. You answer not to the matter, nor doth it pertain to you to call the authority of the Council into question. A plain and direct answer is required of you, whether you desire that your writings should stand good. Then said Luther. Seeing you, O Caesar, and the Princes command me to answer punctually, I obey. This is my resolution: Unless I be convicted by testimony of Scripture or evident reason, I may not revoke any thing, which I have written or spoken. For I will not in any wise wound my conscience. I do not conform my belief to the Popes or the Counsels determinations alone; for they have often erred and delivered contrarieties one to another. I neither can nor will do any thing concerning God's word to the offence of my conscience. Seeing it is neither safe nor honest to do any thing against conscience. This will I stand to: vary from this I may not. God help me, Amen. When he was again urged, he persisted in this answer. So they departed.  

Caesar's Letter to the Princes about Luther's cause.  The next day Caesar sent a letter to the assembly of the Princes; this was the sum thereof. Our ancestors and other Christian Princes obeyed carefully the Church of Rome which now Dr Martin Luther opposeth: now because he is resolute not to yield one inch of his errors, we cannot without a blemish to our name departed from the example of our ancestors, but must defend the ancient faith, and be assistant to the Sea of Rome: we will then excommunicate Martin Luther himself and all his adherents, and take any other course, which may conduce to extinquish these disputes. But we will not in any wise violate, and break our promise made to him under our seal, but give him safe conduct to the place, whence he came.  
This Letter of Caesar was diligently and a good while scanned in the Senate by the Princes. It is reported that some there were among them, who would have followed the decree and practise of the Council of Constance: and held themselves not bound to make good the promise of his safe return. But some of the Princes, especially Lodowik Prince Palatine (as it is reported) earnestly withstood them. Wherefore they judged that not only fidelity was to be observed towards him, but also, that he was not rashly to be condemned: because the matter was of very great consequence, whatsoever the Emperor decreed: whom being newly come to the Imperial seat they did well perceive to be pressed and provoked by the Pope's instruments against Luther.  
After a few days the Archbishop of Triers and other Princes, 
The Archbishop of Triers dealing with Luther. Sleidan. B. 3.  who by Caesar's permission were present, call Luther April 24. unto them. The Bishop then in a friendly manner dealt with him to desist from his resolution. But Luther giving him thanks for care of his safety, stood firmly in his former doctrine: and submitted what ever he had written to Caesar's and the Prince's perusal, and judgement, so that they tried them by God's word. When the Bishop asked him, what remedy he knew or could advise for these stirs? Luther answered: None other than that of Gamaliel in the Acts of the Apostles. If this counsel and proceeding be of Men, it will not continue: if of God, no power of man can dissolve it. And this he besought him to signify to the Pope. The Bishop again said; What if the Articles were collected and submitted to the Council? Luther answered, Yes they might, so that they were not the same which the Council at Constance condemned. The Bishop replying: that he feared they would be the very same. Luther courageously answered; Those will I defend, though I was presently to die. Hereupon the Bishop quietly dismissed Luther: who entreated him, that he might have leave to return to his friends, and have safe conduct from Caesar. The Bishop promised to obtain it for him, and a little while after sent Eckius the officer of Caesar to signify to Luther, that he had free liberty to departed under Caesar's protection within 21. days: withal he was bid not to preach in his journey home, nor to write any thing, which might raise further stirs. Luther answered As it seemeth good to the Lord, so be it: blessed be the name of God. Afterward he gave humble thanks to Caesar and the Princes, and commended himself to them.  

Luther's departure from Worms.  On the 26. of April Luther taking his leave departed from Worms. Casp. Sturmius a Messenger some hours after followed him, and found him at Openheim. Luther being in his journey sent Letters bacl both to Caesar and the Prince's Electors, and States of the Empire, commending himself and his cause to them; and said he was ready to do any thing, 
Luther excommunicate & proscribed.  which was meet, except to revoke any thing, that he knew to be warranted by God's word. The Emperor hereupon, May the 28. proscribed Luther: whom Pope Leo on the 28. of March on the day of the administration of the Lords Supper, had excommunicated. At this all men stood earnestly expecting, what those thunderbolts would effect.  
Frederik the Elector a prudent Prince, seeing Luther to have incurred the hatred of all; that no danger might seize on him, committed the business of conveying Luther into some safe place, where he might be free from access, to some faithful friends of the Nobility, that there he should be kept private, till Caesar was departed out of Germany. They presently, faithfully, and secretly conveyed him to the Castle of Wartenburg near Isenack: 
Luther conveyed to Wartenburgh. Luther's Patmos.  This place Luther afterward used to call his Patmos. There were but eight privy to this, who did it with that secrecy that not any but themselves could know what was become of him. It is reported that the Papists set their wizards on work to descry him: but they could not certainly design the place where he was. Luther abode in that woody wilderness about ten months: and in this retiredness wrote divers useful Treatises for the Church; 
Luther's works written in this his retiredness.  as the Explications of the Gospels and Epistles dedicated to Albertus of Mansfield: the book against Latomus about sin remaining in the regenerate. Besides he cut in two the two sinews of the Pope's kingdom, namely, 
Private mass taken away at Wittenberg.  Private Masses and Monastic Vows, which books he dedicated to the Augustine Friars (who in his absence abrogated private Masses and began to dispute about Monastic Vows) and to his Father. They of Wittenberg also gave a reason to the Elector why they did so: and shown to what end Temples and Colleges were instituted at the first; that is, not for private Masses, but that young people might be there brought up piously: and that the means they were endowed with, were for the use of both Readers and scholars that were in want. And that this buying and selling of Masses was crept in within four hundreth years of that time.  
Luther found courteous entertainment and kind respect in that his wilderness: for in his Epistles he often mentions the friendly offices of his Host: to whom he preached on the Lord's day and at Festival times in his private Chapel. 
Luther's taking the air and his recreation.  Some times Luther for his health's sake went forth into the strawberry groves, and somewhat farther into the Monasteries, which were near, taking upon him the name junker George a noble man, and accompanied only with one attendant, who was faithful and secret, and would often warn Luther in the places where they were entertained, not presently to lay aside his sword, and to take in hand the books before him; for so he might be descried. Sometimes he went forth a hunting with his friends. Of this sport thus he writeth. I was a hunting two days, to see that lordly but bitter-sweet sport. Here we took two Hares, and some silly young Partridges. The sport is meet for such as have nothing else to do. There did I contemplate as a Divine amidst their nets and dogs. Nor did the outward appearance of the game more delight me, than what I conceived by it, 
Hunting is a resemblance of the devils practise.  move me to pity and grief. For what could this sport signify and resemble, but by the dogs, wicked Popish divines, and by the nets, the cunning tricks and wiles by which they seek to catch harmless Christians, as hunters those silly creatures? This was a most evident mystery of the pursuing of plain hearted and faithful souls. Yet was there a more cruel mystery presented to me: When by my means, we kept a young Hare alive; and put her in my Coats sleeve, and so left her: in the mean time the dogs finding it, broke one of her legs, and taking her by the as she was in the sleeve, stopped her wind. Thus it is with Satan and the Pope, who cruelly destroy poor souls without regard of my pains to save them. I was by this time weary of this sport, and thought that more pleasing, where Bears, Wolves, Boars, Foxes, and such like savage creatures are struck dead with darts and arrows. It comforted me again, (for I took it as a mystery & resemblance of salvation) that Hares and harmless creatures are taken by men, & not by Bears, Wolves and ravenous Hawks who resemble Popish Bishops and Divines: because by these may be signified a devouring by Hell, by those an eating of them as food for heaven.  
He passed also to Wittenberg from his Patmos making few acquainted therewith, 
He came privately to Wittenberg. Tom. 1. epist. pag. 367. Luther's infirmity. Tom. 1. epist. pag. 361.  and lodged with Amsdorf: here he spent some few days and was merry with his friends, without the Electors knowledge. In his retiredness he was much troubled with costiveness, having the benefit of natural ease that way but once in four or five days: Then also was he tried by some devilish tentations, which much disquieted him. This disease he overcame by exercise, and medicines sent him from Spalatinus. Then read he also the Hebrew and Greek Bibles: and besides the books above mentioned, he wrote many letters to his friends, which be now printed.  
At length not enduring further delay and innovations, he returned from his Patmos to Wittenberg, 
He returned to Wittenberg.  without the knowledge of the elector. March the sixth, Ann. 1522. he rendered these reasons of his return to the elector. 
Tom. 2. epist. pag. 47.  First, said he, I am called back by the Letters of the Church and People of Wittenberg, and that with much solicitation and entreaty. Secondly, at Wittenberg Satan hath made an inroad into my flock, and raised such stirs, that I cannot well repress and quiet them with my writing alone, but of necessity I must live there, be present among them, and both hear them and speak to them, goin and out before them, and do what I can for their good. Besides I fear, that some great and violent sedition will arise in Germany, and make Germany undergo grievous punishment for its contempt and ingratitude. I thought it therefore needful to do do what I ought and could for them in this regard by my counsel and endeavour, to teach, admonish and exhort them, thereby to avert God's anger and judgement, or at least to stay them awhile. Furthermore, 
Luther's confidence, and relying on God.  I know well, and am verily persuaded that my preaching, and my proceeding to divulge the Gospel of Christ is not of my own motion; but the work of God. Nor shall any kind of death or persecution shake this my confidence, and make me think otherwise; and I conceive that I rightly divine that no terrors or cruelty can put out the light already shining. And in an other Epistle. I return to Wittenberg under a more sublime and strong protection, than the Elector of Saxony can give me. Nor did I ever mind to sue for defence from your Highness. Moreover did I know that your Highness would and could defend me, verily I would not return. No sword can advance and maintain this cause. God alone can order and promote it, without any man's excessive care and helpful hand. Therefore in this cause he that most strongly trusts to God's assistance, he most surely defendeth himself and others. Seeing therefore I perceive your Highness to be weak in faith, I can by no means attribute so much to your Highness, as to be persuaded that I can be defended and freed from danger by you. I will keep your Highness' person, your mind and body, and estate safe from all danger and damage in this my cause, whether you believe me or not. Let your Highness then be assured and not doubt at all, that this matter is fare otherwise concluded of in heaven, then at Norimberg. For we shall find, that they which think they have devoured all the Gospel and quelled it in the rising, are not yet come to the Benedicite. I have to deal with another manner and more powerful Prince, than our Duke. He knoweth me, and I him conveniently well. Did your Highness believe, you should behold the wonderful works and glory of God: Whereas you not yet believing, see none of these things. To God be glory and praise for ever. This and much more to this purpose he wrote, showing his full assurance and plerophory of faith most admirable. He also wrote thus to Melancthon concerning the cause of his return. Provide a lodging for me, 
Another cause of Luther's return.  for the Translation of the Bible compels me to return to you: pray to God that it may stand with his good pleasure. I desire to conceal myself, as much as I can, yet will I proceed in my work resolved upon. He wrote the like to Amsdorf: That for the translation of the Bible he must return to Wittenberg, that therein he might use other men's counsel and help.  
Luther being returned, from the Lords Day first in Lent that whole week every day preached one Sermon; these are extant: and in them he shown what he liked or disliked in the alterations made in his absence. He found fault with them, who had abrogated private Mass and Idols, and administered the Lords Supper in both kinds, and taken away auricular confession, differences of meats, invocation of Saints, and other the like matters; not because they had done impiously, but because they proceeded not herein orderly. He affirmed that he condemned the Papistical Mass, the worshipping of Images, the rules of auricular confession, prayer to Saints, the Popish fasting: but he did condemn them only by the Word of God preached, and not by a violent abrogation of them. How much he prevailed by those Sermons, 
Carolostade offended with Luther.  he telleth in these words. I, saith he, gave offence to Carolostade, because I blamed his proceed, though I condemned not his doctrine. Only this disliked me, that dealing about ceremonies and outward matters, he laboured less in that which is Christian doctrine indeed, namely, faith and charity: for by his unadvised course of teaching, he brought the people to this pass, that he thought himself a Christian by these petty matters, by communicating in both kinds, by not using confession, and by breaking down images, etc. And this was the beginning of dissension between Luther and Carolostade. 
1522. Luther translated the New Testament and printed it.   
In this 22. year the New Testament came forth, as it was translated into the Germane tongue in his Patmos, and afterward revised somewhat by 
* Melanct. used about it. Tom. 2. ep●st. p. 55. & ep●st. 1. to Camerat.  Melancthon. Some Popish Princes and Bishops prohibited their people to read it. He wrote also a Letter to the 
a Tom. 2. epist. pag. 85.  Bohemians concerning matters of great moment: and exhorted them to constancy in the truth, which they had received, and that they would not fall back to Antichrist for a vain hope of peace: He also dissuaded them from making themselves guilty of the innocent blood of John Hus and Jerome of Prague. And where as some objected their many different Sects; he shown that there were many more among the Papists: and prescribed the Bohemians a course, how they might cure this disease. Here he inveighed earnestly against such Bishops, as did condemn and persecute the doctrine of the Gospel: and being often provoked did neither defend their own doctrine, nor refute Luther's. He shown them that by their tyranny they should not prevail: because he was neither moved by the Pope's Anathema or curse, nor Caesar's proscription, and that he would endeavour so much the more to propagate the Gospel, and set to it with the more courage, by how much the more violently they withstood it: and that the Gospel would not be extinguished, though they should kill him: and that God would plague them most conspicuously and grievously, if they proceeded in their furious course. In this book he so angered the then Bishops, Abbats, Monks, and the whole dregs of them, that they resolved that seeing they could not burn Luther himself, they would burn all his books.  
About this time also, Luther confuted Nicolas Stork, 
Luther's dealing with the ringleaders of the Anabaptists.  Thomas Muncer and other fanatical ringleaders, and Prophets broaching new doctrines, who pretended revelations Angelical, and conferences with God, and denied the Baptism of infants: and thereby sowed the seed of Anabaptism. These false prophets came from the Cygnean City to Wittenberg, in Luther's absence, and molested Carolostade, 
Luther's harsh answer to the King of England.  and Melancthon. Now also Luther answered Henry the eight King of England, who, as other adversaries also, set out a book against Luther, and had given him by Pope Leo the title of Defender of the Faith of the Church. Only Luther answered him somewhat sharply: which course some of Luther's friends disliked. Of the same thus Erasmus wrote. If Luther first commending the godly care of the King, had afterward with solid arguments refuted his opinions, and laid no disgrace on the King's person, I suppose he had done that which would much have advanced his cause. Again. What set Luther on, to say in his book against the King? Let your Highness come to me, and I will teach you. Truly the King's book was written in a good Latin style, and not unlearnedly. Luther thus excuseth this his fact. 
Luther's excuse for so writing.  If any man be offended at my sharpness towards the King, I thus answer him. In that book I have to do with senseless monsters, who contemn my best and most modest writings, and my humble submission, and are more hardened by my calmness. Besides I abstained from bitter speeches and lies, with which the King's book is full fraught: nor is it any great matter, if I give no more respect to an earthly King, and speak sharply, seeing he was not afraid to blaspheme the King of Heaven with his speech, and to speak profanely in his virulent lies. God the righteous judge divide the matter between us. This book he dedicated to Sebastian Earl of Schlick, 
Sebastian Earl of Schlick.  whose singular piety and zeal he commendeth: and saith, he will make this writing the beginning of his flying to the Bohemians. For both the King and others had falsely accused him of flying thither and did triumph and brag, saying: We have won the day, the Heretic is fled to the Heretics.  
In the year 1523. at the Assembly at Norinberg, 
1523. An assembly at Norinberg.  the Emperor being absent, the decree made at Worms was disannulled. And when the Pope's Legate complained thereof, and said, that Luther was not punished according to Caesar's decree; The Princes answered that most men in Germany were so instructed by Luther's Sermons and books; that if that decree had been executed, it would have given occasion of great sedition: and that this construction would have been made thereof: namely, that the truth of the Gospel was thereby oppressed and extinguished, and manifest errors and evils stood for, which might not be tolerated or winked at any longer. 
A Council to be held in Germany.  And that now this assembly was gathered; that a free Council might shortly be kept in Germany at Mentz, or Argentorate, or Mets, or Cullen. And that in the mean time Luther and others should set forth no books; the Preachers should Preach nothing but the Gospel, plainly and modestly, according to the interpretations commonly received by the Church: that such Preachers as transgressed should be mildly punished, by fit men appointed by the Bishops: lest any one should suspect, that this was done to hinder the free preaching of the Gospel: that the Printers should imprint, or divulge nothing, but what was allowed and approved by learned and judicious men; that the Priests who had married wives, should be amerced according to the award of the Pope's laws. 
The hundred grievances of Germany. Sleid. lib. 4. pag. 29.  There were here also exhibited to the Legate an hundreth grievances of the Germane nation: of which we will speak elsewhere.  


Luther interprets the Decree.  
Sleidan. 4. pag. 83.   This Decree was diversely interpreted by several parties. Luther by his letters to the Princes declared how he conceived the meaning of it. And 1, that they commanding that the Gospel should be taught according to the received judgement of the Church, intended not according to the course of Thomas or Scotus, but of Hilary, Ambrose, Augustine and the like. Again, that the Bishops should choose fit men, who should be present at Sermons, and mildly admonish such as offended, if need were. This Luther shown to be well decreed, but could never be effected: because they wanted learned men. Concerning that which they decreed about books, he rejected it not: so that the decree did not extend to the sacred books of the Scripture; the publishing whereof was in no wise to be prohibited. Lastly, concerning the amercing of Priests who either married, or left their order, the decree was too harsh, and if the Gospel was purely to be preached, 
Caesar was offended at the Decree.  aught to be mitigated. The Emperor was somewhat offended with this decree, and attempted by his Legate to take it away: 

The Gospel propagated.  
Tom. 2. epist. pag. 121.   but all in vain. For this business was fare otherwise concluded of in heaven then at Norinberg, as Luther wrote. For the Princes and Cities of the Empire strove, who first should admit the reformed doctrine. This was done in Denmark, Prussia, Livonia, Silesia, and elsewhere.  
In this year Luther set forth the book concerning the dignity and office of the Civil Magistrate: 
Luther's book concerning the Civil Magistrate. 1523.  Frederik the Elector was much delighted with this book. He wrote also to the Waldenses, commonly called the Picards, concerning the adoring the Sacrament. In which book he first mentions the opinion of Berengarius concerning the Lords Supper, before he began the contention with the Helvetians.  
He now also set forth the five books of Moses in the Germane tongue, 
The Germane Pentateuch.  three thousand years since the death of Moses. He published also a book to the Senate of Prague, about ordaining of Ministers, and another, about avoiding the doctrine of men. He wrote this year also to the Livonians, and shown his great joy at their entertaining the Evangelicall doctrine: which many tyrants in Germany sought obstinately to oppress: and forewarned them, that they must expect cruel persecutions of the same kind: to the undergoing whereof, he gravely and piously exhorted them, encouraging them to be resolute and to persevere valiantly in the truth of the Gospel, which they had received. He further did instruct them briefly and plainly concerning Justifying faith and the true nature of good works.  


The form of the Mass set out by Luther.  
Chytreus in Sax. 10. pag. 282.   He this year also set forth a form of the Mass, and Communion; herein he retained all the usual rites, which were not plainly repugnant to the word of God: as the preface out of the Psalms, the Kyrie, the Collect, the Epistle, the sequence, the Gospel, the Creed, the sermon, the prayers, the preface; the Sanctus, the Lords prayer, the words of the Lord's supper, the Elevation, the agnus Dei, the thanksgiving. But the Canon of the Mass; which transformed the Lords supper into a sacrifice for the quick and the dead, 
Auricular Confession.  he wholly omitted. This was the first change of the rites, though Carolostadius attempted the like before. Auricular confession was also brought into use again, 
2. Martyrs in Germany. 1523  and private absolution also, which Carolostadius had abandoned. And when 2. Monkey of the Augustinian profession were the first day of july burnt by the Inquisitor, & first shed their blood for the reformed doctrine of the faith; Luther renowned their constancy with an hymme or Psalm, and praised them as the first Martyrs of his time. Of this story also Erasmus 
* Epist. b. 21. b. 7. and b. 14. E. 4.  writeth. Then also Luther sent a Letter consolatory to the Augustins which is extant amidst his works. He wrote also to the Miltebergians, who were then in danger for the Gospel's sake. Their first instructor was john Draco Carolostadius. Luther also comforted three noble Misnian virgins, which were turned out of the Friburg Court of Henry Duke of Saxony. Other Nuns left their Cloisters elsewhere; whereupon Luther wrote thus to Spalatinus. There came to me those nine converted Nuns, who left Nimpschen Monastery: miserable is their case, but they were conducted by honest citizens of Torgaw, 
Nuns leaving their Cloisters.  namely by Leonard Coppe, and his uncle's son, and Wolfius Tomitzech, that there is no cause of suspicion. I much pity them, but especially many other their like, who every where in great number perish by their cursed and incestuous chastity. That sex is most weak of itself, and by Gods and nature's appointment, is to be a mate for man, and being by papistical cruelty shut up from men is brought into perdition. 
Tom. 2. Epist. p. 131.  Among them was Katherine de Bora who afterward was Luther's wife. He writes to to the same Spalatinus elsewhere of other Nuns, thus. There departed 16. 
Tom. 2. cp. p. 139.  Nun's out of the Monastery of Widderstetten under the Earl of Mansfield; of which 11. came to the Quaestor of Alstet. Of them Albertus received five. It is now debated among them, whether they ought to be entertained or rejected. 
Tom. 2. cp. p. 134. and 112.  Nor yet is here an end of our news. This year is most fruitful of Novelty, and as I perceive still will be. Luther also often was earnest with the Elector of Saxony suing to him by Spalatinus that he would demolish the Wittenbergian Bethaven, that is the College of All Souls. And gave this reason. Because almost all the Priests there not only live wickedly, but also are contemners of God and men with obstinate hearts, and every night play the whoremasters, and in the mornings say Mass with an impudent and brazen forehead. For this he called Amsdorfe to witness: and said that all of them, except three, were wanton persons, and not to be maintained: yea, that it was the duty of the Magistrates to prohibit their whoredom, & compel them to marry. For though no man can be compelled and forced to the truth: yet public wickedness is to be taken away. At the least the Masses might be forborn, which were maintained at the Prince's charge, and were wickedly performed, and to no good end.  
john the Prince of Anhalt by Doctor jeronymus and a Franciscan warned Luther to acquit himself of holding a new Article, with which Ferdinand of Norinberg did charge him, namely, that he held that Christ was the seed of Abraham. 
Luther excusing himself. Tom. 2. pag. 121.  At the first Luther conceived that they jested with him: but when he found that they spoke it sadly; he was forced to give credit to their speech, that he was in very deed so accused.  

Frederik Duk. of Saxony warned to punish Luther.  Pope Adrian then opposed the Gospel, and by his Bull, as they call it, very much blamed Frederik elector of Saxony for the neglect of his duty in not punishing or banishing Luther. And then warned and entreated the Prince, that now at length he he would do it: and if he would not, he should try how keen the Popes and Emperor's swords were. The same request Henry the eight King of England and Lodowik King of Hungary and Bohemia made. To all these the Elector returned no other answer, then that Luther was first to be heard in the Council, before he was to be condemned. 
The Pope's Legate accuseth Luther.  The Pope's Legate also accused Luther at the Norician assembly; as being most like to Mahomet. For as the Turks by Polygamy, so Luther taking away the vows of Chastity doth lose the reins to all licentiousness, and overthrow the state of the Church, and therefore he might be condemned before he was heard: besides, as now he did show his cruelty against the Ecclesiastical state, he would afterward do the like against the Political.  
In this year Christiern King of Denmark and his wife sister of Charles the fifth were expulsed their Kingdom for his too violent government. And being in banishment at the Court of his Uncle Frederik Elector of Saxony, heard Luther preach.  
In the 24. year Clemens the 7. 
Laurent. Campegius the Popes Legate  made Pope in Adrian's steed sent Laur. Campegius the Cardinal his Legate to Norinberg. He wrote at large to Frederik the Elector: and highly praised the Pope's good will, and did undertake that a Council should be called. Then also Caesar and most of the Princes of the Empire pressed for the decree of Worms. Which thing when Luther had notice of, he bewailed the state of Germany, and complained of the blindness of men. That year Erasmus Roterod. 
Erasmus wrote against Luther being much importuned thereunto.  persuaded by the King of England and Thomas Wolsey Cardinal, wrote against Luther. He put forth (against his will, as he wrote to Melancthon) the Treatise concerning freewill. What was Luhers' judgement about the same, that which he wrote to Spalatinus showeth; 
Tom. 2. epist. 230.  namely, It is incredible how I disdain the book of Eras. concerning freewill: and yet I have scarce read eight leaves thereof. It grieveth me to answer so unlearned a book of a man so learned. That book was answered by Luther, An. 1526. with which delay the minds of learned men were held in suspense, what would be the issue of the controversy.  
This year was remarkable for the unhappy Sacramentary controversy; The beginning and proceeding whereof is related in the life of Carolostade, Zwingl. and Oecolamp. and I list not here to renew our grief by opening the sore again.  
About this time came forth the fanatic writing of Tho. Muncer of Stolberg, 
Muncers writing against Luther.  and the Preacher of Alstet: in which he disgorged his venomous fury against the Lutherans. The book which he wrote against Luther, was dedicated to Christ Prince of Princes. He railed on Luther, because he wanted an enthusiastical spirit, and had nothing in his writing but a carnal spirit. The same Muncer wrote to Melancthon a letter plainly showing his fanatical spirit.  

The Psalms put forth, etc.  Luther now put forth David's Psalter in the Germane tongue, & a book against the seditious, and an Epistle to Frederik and john Princes of Saxony against the enemies of images, and Enthusiasts, who boasted of illumination and conference with God. He also set forth a book about the Exaltation of Benno a Bishop once of Misnia: 
Of Benno Bishop of Misnia.  whose bones were on the sixteen day of May digged up at Misnia, exalted, and placed in a marble Tomb: which act some took to be religious, other jested and laughed thereat.  
This year in October, Luther laid aside his Monkishhood: 
Luther casts away his monkish weed.  and declared his judgement concerning the Synod to be called for determination of the ceremonies, saying thus. I think it not very safe to call together a Council of our men for the settling an uniformity of Ceremonies: 
Of calling a Counsel.  for it will set a bad example, though it be attempted with a good zeal, as appeareth by all Counsels from the beginning. So that in the Apostolical Synod they did more treat concerning matter of action and Traditions, then of faith. In the Synods after this they never disputed about faith; but always about opinions and questions, that the name of Counsels is more suspected and hated by me then the name of free will. If one Church will not of its own accord imitate another in external matters, what need is there to compel them by the decrees of Counsels, which presently are changed into laws and snares to entangle men's souls. Rather let one Church freely follow the good example of another, or let each Church enjoy her own ways, 

Reformation in the Cathedal Church at Wittenberg.  
Tom. 2. Ep. p. 246. 1525.   so that the unity of the spirit be kept entire in faith by the word of God, though there be diversity and outward ceremonies, and elements of the world. About this time the Priests of Wittenberg keeping their Popish rites, were at length evicted, and in the end of the year abrogating private Mass, began a Reformation in the Cathedral Church. Luther had long pressed them to this, and had written thus to Spalatinus in this year. By God's help I will abrogate private Mass, or venture upon another design.  
The year 1525. 
The Boors rise in arms.  is famous by the rising of the Boors: when this broil was a hatching, and the Rustic fury did not yet break forth into taking up arms, Luther did dissuade all men from sedition, as being a crime of very high nature. He also handled the Articles of the Boors, and shown how most of them were contrary to the word of God. He wrote also to the Princes and Nobility, and put them in mind of their duty: 
Luther exhorts to quell them.  and by another Treatise exhorted all men, to join for the subversion of the thievish insendiaries, as for the quenching of a common fire. This book was censured by some as too sharp, but was at large defended by Luther.  

The contention with Carolostade.  In the beginning of this year, Luther answered Carolostadius his books, intitling his book (Against the Celestial Prophets.) At Wittenberg then the chieftains of the Anabaptists were called Prophets: 
The Anabaptists.  because they boasted of secret revelations, and prophetical spirits; the principal men were Muncer, Ciconius, Cellarius, and his friend Carolostad. Luther in the first part of his book speaketh of images, private Mass and Carolostade: and affirmeth that images were forbidden in the old Testament not in the new: and that Carolostade was not expelled by his means: 
The name of Mass.  and that the name of [Mass] was given by the Apostles to the Sacrament of the altar. The subject of the second book was the Eucharist, where he first dealt against Carolostades exposition of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) This: and then answered the Arguments of Carolostade: and said that the words (which is given for you) have this sense. The body which you eat in the bread, ere long, when it is not eaten shall be given for you. And as it is not written, Take the body and eat it; so neither is it written, Take the bread and eat it. And that Christ's speech, 
The flesh profiteth nothing.  The flesh profiteth nothing, is to be taken as spoken not of the flesh of Christ, but of the sense of the flesh, which is death, Rom. 8. That the breaking the bread, is the distribution of the body: and that the blood of Christ which is poured out for us, now sitteth at the right hand of God; but that the efficacy of that effusion of his blood is for ever. And finally that it is unknown how the bread becometh and is the body of Christ: and that we must stick to the very words of Christ. Against this Zwinglius and Oecolampadius wrote, as is said in its due place.  
Now also Luther renewed the ordination of Ministers of the Gospel in the Church: 
Ordering of Ministers.  Of whom George Rorarius was the first: and now first the Mass was celebrated at Wittenberg in their mother tongue. And now was set forth a book of Germane songs composed by Luther and others the last year: 
German songs.  and a book of the abomination of the Mass, in which he galled the Popish sore backtjades, 
Luther writeth to Strasburg about Carolostade.  and made many of them kick against him. He wrote also a letter to them of Strasburg, where he heard that Carolostade abode, and dissuaded them from devouring his poison. On the contrary Strasburg sent George Caselius the Hebrew Professor, and entreated Luther that he would not break the unity of the Church for the controversy of the Eucharist: that he would acknowledge Zwinglius and Oecolampadius, learned men and of good fame, for Brethren: that he would write of the Lords Supper, and show, what he taught was consonant to the truth.  
Luther returned this answer by Caselius. Namely, 
Luther's answer.  That nothing was more to be desired then peace: but to be tied to a continual silence was not safe: that answer could not be made without condemning them: and that the word [condemn] was censured as opprobrious. That he was censured of those most modest men as a Cannibal, and a worshipper of God turned bread and eatable: that he liked not the advice of the Divines Strasburgh, concerning silence about the question of the bodily presence, and preaching faith and other parts of the word: That either he himself or they were ministers of Satan: and that therefore in this case there was counsel to be taken, and no mean between both to be followed: That the reasons brought to make the speech tropical were of no force. And that it must be proved, that the verb [est] not in other places of Scripture, but here is in effect [significat.] that where Paul saith, The rock was Christ, he speaketh not of the corporal, but the spiritual drink: for he addeth the drank of the spiritual rock. And that there was a manifest mistake in that [This Lamb is the Lords Passeover,] for this phrase is not where extant in the Scripture: and therefore he besought the brethren for Christ's sake, that they would avoid this error.  

Luther marrieth.  Luther being forty two years old, of a sudden and unexpectedly married Katherine a Bora a noble virgin late a Nun, and this was the occasion. Luther had a purpose that this Katherine should have been married to M. Glanus the Pastor of Orlamund. Of this she having intimation, acquainted Amsdorf, Luther's inward friend, therewith, and by him entreated Luther to alter his determination, and to signify to him, that she would enter into the honourable estate of Matrimony with any other, rather than with Glanus. When Luther heard this, and what jerom Schurfius had said; namely, that if that Monk should marry her; the whole world and the devil himself would laugh thereat, and so the Monk should undo all that formerly he had done. Here Luther to grieve the world of Papists, and the devil, and gratify her father persuading him thereunto, 
Cameratius in the life of Melancthon.  resolved to marry her. And on the 13. day of june, inviting to supper Pomeranus, and Apelles the Lawyer, and Luke the Limmer was betrothed to her, and not long after married her. This Luther's enemies much disliked, so did his friends also: not because they thought the marriage unlawful: but because they wished it had been done at some other time. For thus writeth Camerarius. It fell out, that when these turbulent and dangerous broils were not yet pacified, Martin Luther married, not long after the death of Frederik the chief of the seven Electors of the Empire. Philip Melancthon much grieved at Luther's marriage, not that he condemned it as unlawful, but because hereby an occasion was given to Luther's enemies and ill willers, who were many, rich, and of great power, to speak against him bitterly, and with open mouth to reproach him: when especially the very time did help forward and set them on, who were minded so to do. And of what power the conveniency of time is in every action all know full well. But when he perceived that Luther himself was somewhat troubled with the same thoughts, he not only moderated his passion, but did cheer up Luther, and endeavoured to ease his grief and sorrow with pleasant conference, and thereby brought him to his wont cheerfulness again.  

What Luther's adversaries did about this marriage.  Luther's adversaries not only observed the time of the marriage, but proclaimed the marriage to be incestuous, in which a Monk married a Nun. Hereupon the King of England in his Answer to Luther, styles this marriage incestuous, and there saith among other opprobries put upon Luther, that he could not have committed a sin of higher nature. Conradus Collinus Prior of Cullen and Jerome Emsenus 
* Chaplain to George Duke of Saxony.  the best Divine among the Papists wrote virulently and disgracefully of this marriage. Yea some there were, (whom Erasmus gave credit unto) who laid a sin to Luther's charge, from which the time of his child's birth did acquit him. Against these disgraces Luther thus animated himself: saying. 
Luther's answer to their opprobries.  If my marriage be a work of God, what wonder is there, if the flesh be offended at it? It is offended even at the flesh which God our Creator took, and gave to be a ransom, and food for the salvation of the world: if the world was not offended with me; I should be offended with the world, and should fear that it was not of God, which I have done. Now seeing the world is vexed and troubled at, I am confirmed in my course and comforted in God. 
The cause of Luther's marriage.  So do you. The cause of his marriage he there also relateth; saying. We resigned the revenue of the Monastery to the Prince. I who abode in the Monastery so long as it pleased God, now like a private housekeeper. I have not married to prolong my life, but (seeing my dissolution nearer approaching, and people with their Princes to rage against me) that I might leave mine own doctrine for the weaks sake confirmed by mine own example; for my doctrine may perchance be kicked against and trodden on after my death.  
This year the Anabaptists spread themselves over Helvetia and other parts of Germany: 
Anabaptists at Anwerp.  and began to broach their fancies at Anwerp. Hereupon Luther by an Epistle warned them of Anwerp to take heed of the erroneous spirit, 
Luther writeth to Anwerp.  which had hindered him very much: and recited the impostures of false spirits in Popery, and the bypaths of the seducing spirits of the present times. There he set down the erroneous Articles of a tumultuous spirit at Anwerp and opened the inconstancy, lying, boldness, and ambitious desire of honour lurking in that Spirit: and entreateth them to forbear the question concerning God's hidden will, and to attend to, 
The Articles of the Anabaptists.  and learn the necessary precepts set before us by our God. The Articles were these.  

1. That every man hath the Spirit.  
2. That the Spirit was nothing else but our reason and understanding.  
3. That every man believeth.  
4. That there were not (inferi) or place of torment for men's souls, but that the body only was condemned.  
5. That every soul should be saved.  
6. That by the law of nature we are taught to do good to our neighbour; as we would he should do to us: and that this will in us was faith.  
7. That we sinne not against the law by desiring any thing if our will consent not to our desire and lust.  
8. That he which hath not the Spirit, hath not sin, because he wanteth reason, which they called the Holy Ghost.   
Now also Luther wrote to the King of England by the persuasion of Christiern the banished King of Denmark. 

Tom. 2. Ep. 290.  
Luther writeth to the King of England, etc.   This Epistle was submissive, and is extant in his Epistles. He wrote also humbly to George Duke of Saxony: that he would be pleased to afford him his favourable respect. But the King returned him an harsh answer, and objected to him his levity and inconstancy: and defended Cardinal Wolsey against Luther's writing to him: that hence it appeared, how he hated Luther. When Luther saw the Kings answer printed, he was very much grieved at what he had done, and that he had so much yielded to his friends, as to write in so humble a strain. The like befell him upon his writing to Cajetan, George Duke of Saxony and Erasmus Rotterod. who by Luther's lenity were incensed rather then pacified. He resolved never afterward to run into the like error. Cocleus and Eckius wonderfully also insulted over Luther's submissiveness. Wherefore Luther now printed a book against (as he called it) the Ill languaged and contumelious book of the King of England.  

An. 1526.  In the year 1526. Luther refused Erasmus book, entitled the serve Arbitrio. The delaying of his answer proceeded from the cause certified to 
* Tom. 2. ep. 270.  Amsdorf: in these words. I will not answer Erasmus till I have done with Carolostade, who makes great troubles and stirs in upper Germany. Erasmus provoketh thereby, put forth his Hyperaspides, 
Erasm. his Hyperasp.  of which book Luther thus writeth. Erasmus that viper being roused up will write against me again: 
Tom. 2. epist. 314.  what eloquence will that most vain hunter after glory exercise to cast down Luther? About the same time Duke George and the Bishops attempted many ways to wrong Luther, as appeareth by his letter to Myconius: saying. The wicked Papists conspire, and, 
Epist. pag. 324.  as Melanctheus writeth to me from jena threaten war against me. Wherefore see you, that the people admonished hereof, manfully contend by faithful and continual prayer to the Lord, that they may be overcome and withheld by the Spirit, and constrained to keep outward peace. Verily I understand by the writings and speeches of many, that there is very great need of earnest prayer: for Satan's plots are a working. Wherefore I entreat you, that you would persuade the people to this most necessary and prevalent work, because they are endangered and exposed to Satan's sword and fury encompassing them. He further saith, 
Six Sects of the Sacramentarians.  That the Sectaries were divided into six Sects. Six heads in one year are sprung up among the Sacramentarians: 'tis a strange spirit, which so much differs from itself. One sect followed Carolostade, that is fallen: a second is that of Zwinglius, which is falling: the third is with Oecolampadius which will fall: the fourth also which is Carolostade is fallen: he thus disposeth of the words. That which is given for you, is my body. The fifth is now arising in Silesia, set forth by Valentine Crantwald and Caspar Schwenkfeld, who thus invert the words. My body which is given for you, is this, that is, spiritual meat. These grievously vex and molest us with their writings, for they are most obstreperous and full of words, I wish they had my disease of the Stone, they seem so strong to undergo it. The sixth is that of Peter Florus at Cullen, which Melancthon will deal with: I never saw aught but one letter about it. O how he reprobates Luther. I know saith he, that Luther is forsaken of the Lord. All those Spirits differing each from other contend with subtle arguments, all of them boast of revelations obtained by prayer and tears, and agree only in this, that all of them fight each with other for us. This Christ effecteth for us.  
Luther wrote a consolatory letter to john hus of Breslow a Teacher of the Gospel, notwithstanding the scandal raised by the Heretics, and their fight against the Articles of our Faith: and in special manner he animated him against Schwenfeld and Crantwald; 
Luther's speech of comfort to Hessus.  saying, You speak the Truth, friend Hesse. Hitherto the combat was about points not grounded in the Scriptures, as about the Pope and Purgatory, and the like: Now ye come to more serious matters, and to the battle already won concerning points in the Scripture. Here we shall see the Dragon fight, or rather we shall combat with him, Michael being our Captain in these Heavenly fights. When the Dragon shall pull down the third part of the stars with his tail to the earth: then the cause will call for our strength in Christ. Here you shall see, what manner a warrior, and how strong a champion Satan is, whom yet you have not sufficiently tried, or had experience of. Schwenkfeld and Crantwald, which I much lament, are reserved for these mischiefs. But the foundation of God standeth firm, having this seal. The Lord knoweth who are his, let this be our comfort, and in this let us be confident to prevail over the gates of Hell.  
Besides other studies of Luther, 
Tom. 2. epist. 318.  he now expounded Ecclesiastes: which was not easy and plain (as he said) for an Interpreters labour. There are, saith he, 
The form of the Germane Mass.  therein many Hebraisms and obstacles in that tongue, not yet well made known. Yet by the grace of God I break thorough them. This year he wrote a form of the Mass in the Germane tongue: in which he permitted some ceremonies, to be used or not used at men's pleasures. Among other speeches thus he saith. Yet we retain those garments, altars, 

His work at Jen.  
Tom. 3. p. 277.   waxe-candles used at the Mass, till they grow old, or that it seem good to change them. If it please any man to do otherwise, I permit him to do as he liketh best. But in the true Mass among Christians unmixed with Papists. it is fit that the altar should not remain, but that the Minister should turn himself to the people: as Christ doubtless did, at the first celebration of the Lords Supper. But let this also await its due time. He wrote also four consolatory Psalms to Mary Queen of Hungary; upon the miserable death of her husband King Lodowick, who was drowned. He then also divulged other Treatises, which are mentioned in his works.  

An. 1527. The Anabaptists.  In the 27. year the Anabaptists broached their new doctrine, about the not baptising of Infants; and were themselves rebaptised: they also taught community of goods. Both Luther and Zwinglius wrote against them, and the Magistrates punished them in divers places. 
Of the military life.  Luther wrote also upon the question, whether soldiers lived in a kind of life, tending to happiness? In which discourse he learnedly and godly handled many things concerning war, and its discipline. He dealt also against the Sacramentarians, as he calleth them, and in his book averreth that Christ's word, This is my body, yet stand firm. 
Tom. 2. epist. p. 331.  Of the book thus Luther writeth to Spalatinus. I doubt not, but that I have throughly moved the Sacramentarians: for though my book be full of words, and not so learned, yet I am persuaded that I have touched them to the quick. Bucer hath written most virulent letters against me unto our Ionas; already they make a Satan of Luther: what suppose you that they will do when they be gauled with that book. But Christ liveth and reigneth. 
What strange portent was before his death. See Tom. 2. epist. pag. 337.  Amen. He also comforted them of Hall, for the death of George Winckler their Pastor, who was slain by conspiracy. He also answered john Hessus to the question: Whether a Christian man may fly in time of Pestilence? and to an other question, namely. Whether after the truth of the Gospel is made known, a man may for fear of the tyrants forbear to administer the Lords Supper in both kinds: which Luther denied against the Prischanists.  
About the beginning of the year 27. Luther fell suddenly: 
Luther sickness. 1527.  sick of a congealing of blood about his heart, which almost killed him: but the drinking of the water of Carduus Benedictus, whose virtue then was not so commonly known, he was presently helped. But he wrestled with a fare worse agony afterward on the Sabbath after the visitation of the blessed Virgin. This is recorded by john Bugenhagius, and justus jonas, who saw his affliction. 
A worse sickness afterward.  Here he endured not only a corporal malady, but also a spiritual tentation, which Luther called a buffiting of Satan. It seemed to him, that swelling surges of the sea in a tempest did sound aloud at his left ear, and against the left side of his head: yet not within, but without his head, and that so violently, that die he must except they presently grew calm. Afterward when it seemed to come within his head, he fell down as one dead: and was so cold in each part of his body, that he had remaining neither heat, nor blood, nor sense, nor voice. But when his face was besprinkled with cold water by Ionas (for so Luth. had bidden) he came again to himself: and began to pray most earnestly, and to make a confession of his faith; & to say, that he was unworthy of martyrdom, which by his proceed he might seemed to run upon. 
Luther's last Will.  His will and Testament concerning his wife with child and his young son this he made. Lord God I thank thee that thou wouldst have me live a poor and indigent person upon Earth, I have neither house, nor lands, nor possessions, nor money to leave. Thou hast given me wife and children, them I give back unto thee: Nourish, teach, keep them (O thou the father of orphans and judge of the widow) as thou hast done to me: so do unto them. 
Luther's recovery.  But by using daily prayers and continual fomentations, after that he had sweat thoroughly, the grief by degrees decreased, so that in the evening of that day, he risen up and supped with his friends: and confessed that his spiritual temptation was fare sorer than his corporal sickness. Hereupon the day following he said to justus jonas. I will take special notice of the day last passed: in which as in a school, I was put to the trial of my progress. And sat in a most hot sweeting house. The Lord bringeth to the graves mouth and fetcheth back again. He often makes mention of this tentation in his letters to his friends; and confirmed the faith by receiving absolution from a Minister, and the use of the Sacrament.  

Leon Keisar burnt for Religion.  This year also he put forth the Story of Leonard Keisar his friend, who was burnt for the Gospel's sake, at the Command of William Duke of Bavaria. Of this man's Martyrdom thus Luther writes. I have received the relation concerning Leonard Kaiser's death: 
Tom. 2. pag. 354. b.  as also all his manuscripts from his Uncle's son: which shall shortly be published, God willing. Pray for me, who have been much buffeted by the Angel of Satan; that Christ should not forsake me. O wretch that I am! and so much inferior to Leonard: I am a preacher only in words, in regard of him, so powerful a preacher by his suffering. Who can make me fit, that not by his Spirit double on me; but by one half of it, I may overcome Satan, & put a period to this life. Blessed be God, who among so many monsters hath showed us unworthy sinners, this one glorious spectacle of his grace, that he may not seem wholly to have forsaken us.  
Then also by the advice of Luther and the Command of john the Elector was ordained a visitation of the Churches in Saxony. 
An. 1527. 1528.  The chief care of this business was committed to john a Plannitz a noble Knight, to jerom Schurfius a Lawyer, Asmus Hanbicius and Melancthon. Many matters were hereby descried, which needed speedy redress: many faults were found, which must necessarily be amended: nor can I easily say: how great was the benefit of this visitation. For faults of many years continuance, were reform, the Churches fall'n bacl were in many places confirmed, and their safety for time to come was well provided for. This visitation ended An. 1528. in which year Luther put forth the Institution of Visiters, and the large Confession concerning the Lord's Supper, which were added for their direction. There it is that Luther thus writeth to Amsdorf. We 
* Tom. 2. ep. p. 394.  are visiters, that is Bishops, and we find poverty and scarcity every where. The Lord send forth workmen into his harvest. Amen. And in another place to Spalatinus. 
Ibid. p. 394.  Our visitation goeth on, of what miseries are we eye witnesses? and how often do we remember you, when we find the like or greater miseries in that harsh natured people of Voytland. Let us beseech God to be present with us, and that he would promote the work of his poor Bishops: who is our best and most faithful Bishop against all the Arts and forces of Satan. Amen. And again. In our visitation in the territories of Wittenberg, we find as yet all pastors greeing with their people, but the people not so forward for the Word and Sacraments.  

Answer to Zwinglius and Oecolampadius.  The 1. part of the book, called The Great Confession of the faith concerning the Lords supper, dealeth with Zwinglius, the 2. part with Oecolampadius; and blameth both of them. To this Oecolampadius and Zwinglius replied at large: and dedicated their books to the Prince of Saxony and Landgrave of Hessen. 
Bucers' Dialogue  Bucer also in the Germane tongue answered Luther in a Dialogue where he maketh Sebaldus and Arbogastus speakers. These are the last books, which these men wrote against Luther.  

Carolostade Epistle to Pontanus.  This year also Carolostadius wrote a letter to George Pontamus Chancellor of the Duke of Saxony; in which he layeth down the groundwork of his Tenants concerning the Lord's supper. This was answered by Luther's Epistle to the same Pontamus: Luther therein admonisheth that care must be taken, 
Luther's answer.  that no blemish be laid upon the elector, by whose connivance Carolostade doth there divulge his own dreams and heresies. Luther also 
* Tom. 4. Ep. jen.  wrote to Carolostadius, and confuted his Arguments: and in the end of his letter granteth, that Christ alone doth give his body: but denieth that thence it followeth that the Minister doth not give it by the Lords command.  

An. 1529. The greater and less Catechism.  In the beginning of the year 1529. Luther put forth his greater and lesser Catechisms for the good of the under sort of people, and admonished the Pastors and Ministers that they would seriously attend their offices, and teach carefully in the Villages. That they would preach still the same things about the same points and often press them upon the people. 
Luther's book against the Turk.  Here also Luther put forth a book against the Turk in the Germane tongue: this he did partly because it was then reported that the Turk was coming upon Hungary and Germany, which appeared true by his besieging of Vienna: partly because some Pastors endeavoured to persuade the people, that war was not to be waged against the Turk. Yea some proceeded to that height of folly, that they desired that the Turk would come, and lay his yoke upon them. 
The assembly at Spire.  And when at that time there was held an Assembly at Spire, where first arose the Name of Protestants, and Luther's assistants, whose help he used in translating the Prophets, 
The name of Protestants.  were separated he himself being sickly, that he might be in some employment in Melancthons' absense, translated the book of Wisdom which was afterward revised by Melancthon and printed.  
In October this year Philip Landgrave of Hessen, 
Conference at Marpurg.  with a pious intent called together the Prime Doctors of the Saxon and Helvetick Churches. 
Luther called. Tom. 4. jen. p. 4●●  Among whom Luther being sent for returned this answer: That little good was to be hoped for by that conference: except the adverse part came thither to yield: and that himself could not yield: because he was assured that he was in the truth. In this meeting the chief heads of Divinity were handled, and concluded of. No one point was with choler contended about: nor did they departed alienated or divided in their affections by any controversy: as elsewhere 
* The life of Oecolampadius and others.  is showed.  
In the last year a same was spread of a league made by some Popish Princes against the Duke of Saxony and Landgrave of Hessen: Of this thus Luther writeth to Wenceslaus Lincus. 

Tom. 2. Ep p 386.  
Fame of the Popish Prince's league. Luther's letter about it.   That ungodly league of wicked Princes, though they deny it, what stirs hath it caused: but I do interpret the sleight and poor excuse of Duke George, as a confession of the fact. But let them deny, excuse, dissemble it: I know, that that league was not a Chimaera or a thing of no being: a Monster cannot be but monstruous and conspicuous enough. And the world knoweth well, that they with most pertinacious minds, deeds, edicts, designs, have hitherto publicly attempted, and still do attempt the like. For they desire that the Gospel was abolished: this none can deny. But why writ I thus to you? who know this to be undoubtedly true. I do it only, that you may know, that we will not trust that wicked crew, though we offer them peace. The Lord confound the Counsels of that 
* George Duke of Saxony.  Morotates Moor's bundle of folly, who like Moab dares attempt more than he can effect: and as ever, so still is proud above his power. Let us pray against such men-slayers. Hitherto they have been forborn, if again they plot any thing, first we will pray to God, than we will admonish Princes of them, that they may be destroyed without pity: seeing they be unsatiable bloodsuckers and cannot be at rest, unless they see Germany weltering in her blood. 
The letter intercepted.  This letter intercepted and brought to Duke George gave occasion of a great disaffection between the Duke and Luther: as the letters written from each of them to the other fully manifest. For Luther printed a treatise of letters privately sent and intercepted: and on the other side George the Duke printed a preface to the Translation of the New Testament set forth by Emser: This preface was full fraught with gall. Luther thus saith of it. I have received your letter, friend Wenceslaus, by which you certify me, 
Ep. Tom. 2. p. 389.  what Duke George hath adventured to do. He required the same of me not long ago, and afterward of our Duke: when he could not prevail: he hath printed the copy of it with an invective against me: such is his notorious folly, railing fury. They say that there are 8000. books printed: which he transports into all coasts under his own seal. Thus shall poor Luther at length be kept down, and Duke George shall triumph most gloriously. To the Mart he will send them. After I by some private means had got a copy thereof, I wrote an answer thereunto, which shall be divulged at once with his writing contrary to his expectation. 
New Broils thereupon.  Perhaps he will burst with rage, and die like a miserable idiot. I could wish that thievish Merition had taken it in mine own hand: I am so fare from fearing that Satan: though I wonder at Scheurferus, that not delivered my letter up to them, but that he is so familiar with my bitterest enemies. I entreat you that with your congregation you would pray against that furious homicide and bloody ruffian, as a man possessed by more than one Devil, and breathing out nothing but menaces and slaughter: that it would please Christ to save him, as he did Saint Paul; or confound him. For why should this unquiet and mischievous vassal of Satan be offensive to heaven and earth?  

An. 1530. The assembly at August. and conformity of Protest.  The remembrance of the thirtieth year will never be razed out, while men live on earth: for in this year was held that solemn and numerous assembly before the Emperor and the States of the Empire, which was printed and made known to all the nations of Europe. Read the Story 
* Tom. 5. Jer. Germ. Chitr. B. 13. Sax. Sleid. b. 2. Luther wrote the seventeen Articles.  elsewhere. We return to Luther. He composed the seventeen Articles, before the Divines of Saxony took their journey to Augusta: In these Articles he omitted scholastic disputes and points unnecessary for the people's instruction, and comprised the sum of wholesome and necessary doctrine for the salvation of men's souls and true piety. Other Princes and Cities, who embraced the doctrine of Luther, commanded their Divines to set down in writing a brief declaration of the doctrine commonly taught in the Churches of their territories. That these seventeen Articles written by Luther, 
Luther's Articles followed by Melanct.  were especially made use of by Melancthon in writing the Confession, the very words and phrases in most of the Articles retained, and the order and method of the Articles much alike, 
Joh. Elector of Saxony came first to August.  and the Epistle of john Elector of Saxony dated from Augusta to Luther before Caesar's coming, do witness. For john Elector of Saxony came to Auspurg contrary to the opinion and expectation of all men; yea he came thither first of all the Princes, accompanied with john Frederik his son, Francis Duke of Lunenburg his sister's son, Wolfgang Prince of Anhalt his wife's brother, and these divines, jonas, Philip, Spalatinus, and Islebius. 
Luther abode at Coburg.  For when he went from Coburg he left Luther in the Castle, because he was banished by the Pope and Emperor, and was extremely hated by the Pontificians: yet would that he should remain in that place near at hand, that more easily and speedily he might be consulted with, for any matter pertaining to Religion.  
Luther that he might further the common good, though he was absent, wrote a book to the Bishops and other Divines of note in that assembly: in which he deciphered, fully, what was the state of the Roman Church under the Popedom, and opened their cruelty, and exhorted them, that they would not now omit the occasion of curing this sore. He further showed that the doctrine taught by himself was agreeable to that of the Prophets & Apostles, & that all designs undertaken against God would be frustrate. 
Melanct care in this assembly.  Melanct. knowing the rage of the Papists & Caesars threats was very solicitous & troubled thereat, not so much for his own, as for the issue of these matters and posterities sake: and gave himself almost wholly up to grief, sighs and tears. Luther having notice hereof did often cheer him up and comfort him by his letters. These words are part of one of his epistles. In private conflicts I am somewhat weak, and you strong: 
In his book written, An. 1529.  and on the contrary you in public conflicts are somewhat weak, I stronger. If I may call that a private conflict, which is between me and Satan, for you are ready to die, if you were called to it; but fear the disaster of the public cause. But I am resolute and secure for the public cause, because I am assured that it is just and true, that it is Gods and Christ's; and is not appalled with the guilt of sin, as I a private servant of God am compelled to trembling and paleness. For this cause like a secure spectator, and do not regard the menaces and cruelty of the Papists. If we fall, Christ the Lord and ruler of the world falleth with us. And suppose he fall, I had rather fall with Christ, then stand with Caesar. Nor do you alone strive to hold up God's cause, I constantly stand to you with my sighs & prayers, I wish I might also with my bodily presence. For the cause is mine; rather I say mine then all yours: and attempted by me not out of any rash humour, or desire either of glory or gain: which thing the Spirit witnesseth to my conscience: and the matter itself hath already plainly showed, and will more and more show it even to the end. Wherefore I entreat you for Christ's sake not to forget God's promises and the divine comforts, where 'tis said. 
Psal. 55.  Cast thy care upon the Lord: have thine eyes fixed on the Lord, 
Psal. 27.  play the man, let thine heart be comforted. The book of the Psalms and the Gospels are full of the like speeches. 
Joh. 16.  Be of good comfort I have overcome the world. If Christ be the Conqueror of the world, why should we fear it, as if it would overcome us. A man could find in his heart to fetch such a sentence upon his knees from Rome, or Jerusalem. And in the same Epistle, you would determine of these businesses according to your Philosophy by reason, that is, cum ratione insanire, run wild with humane over-care: and kill yourself: nor do ye see that this matter is beyond your reach and providence: and I pray Christ to keep it, that it come not into your hand and counsel, which is a thing vehemently desired by you. For then publicly and apparently, and suddenly we shall perish. And in another Epistle. Grace and peace in Christ. In Christ I say, not in the world, Amen. Concerning your apology for your silence, I will speak elsewhere. I extremely dislike your excessive cares with which you say you are consumed. That these reign so much in your heart, is not from the greatness of the cause, but the greatness of your incredulity. For there was greater cause of this in john Hus his time then in ours. Then again suppose there be great cause, the Agent and chief mover in it is of great power; for it is not our cause. Why then do you continually and without ceasing macerate yourself? If the cause be faulty, let us revoke it; and fly back; if it be good: why do we make God a liar? who hath made us so great promises, and bids us to be of a quiet and contented minds: saying, Cast thy care upon the Lord. The Lord is near unto all them, who being of a troubled heart call upon him. Speaketh God these things into the wind, or casts he these pearls to bruits? I am often troubled, but not perpetually. Your Philosophy and not your Divinity doth thus vex you; the same befalleth your joachim. As if it were possible that you should effect any thing with this unprofitable care. I pray you, tell me, what can the Devil do more than kill us? I beseech you, that seeing in all other matters you are a good soldier, you would wrestle with yourself as being your own greatest enemy, by providing such store of Armour for Satan against yourself. Christ once died for sin: but for Justice and truth he shall not die, but live and reign. If this be true, what fear is there for the truth, if he reign? But it will be cast down by the wrath of God, let us be cast down with it; but let it not be done by ourselves. He who is become our father, will be the father of our children. I pray for you earnestly, and I grieve that you make my prayers, the most violent sucking-leech of cares, to be fruitless. I truly as concerning the cause (whether it proceed from stupidity in me or from the Spirit, Christ knoweth) am not troubled much, yea I have a better hope, than ever I expected: God is able to raise the dead: He is powerful also to maintain his own cause now ready to fall; yea to raise it again, were it fallen, and to advance it, if it subsist: If we be not worthy, let it be done by others. For if we be not sustained by his promises, who, I pray you are there in the world, to whom they do belong? But more another time: so that it be not to carry water into the Sea. Christ with his spirit comfort, teach and strengthen us all. Amen. If I perceive that the cause goeth not well with you, or be endangered, 
Luther's desire to come to the Assembly. Apoc. 9.8.  I shall not contain myself, but shall come with speed unto you, that I may see the ghastly Jaws of Satan's teeth, as the Scripture calleth them. From our wilderness. jan. 25 An. 1530.  
After this the Confession written by Melancthon according to Luther's direction and advise, 
The Protestants Confession.  was exhibited in the Latin and Germane tongues in Caesar's palace, jun. 25. at 2. a clock in the afternoon: and was read by the Chancellor of Saxony before Charles the fifth, Ferdinando and all the Electors & Princes being assessors, & that with so shrill & loud a voice, that not only in that large hall, but also in the Court beneath and in the places adjoining it was well heard. 
Who subscribed to it.  They who subscribed to this Confession were john Duke of Saxony, George marquis of Brandenburg, Ernest and Francis brothers, Dukes of Brunswick and Lunenburgh; Philip Landgrave of Hassia, Wolfgang Prince of Anhalt; and two Cities of the Empire, Norinberg and Reutling. After it was read, the Prince's judgement was threefold. First, Some thought fit that the Decree of Worms should be pressed, and the refractory compelled to it. Secondly, Others would have had the Confession examined by learned and pious men, and then to be delivered to Caesar. Thirdly, Some desired that the Papists should exhibit a confutation of it to the protestants: and that the whole cause should be left to Caesar's judgement: 
It was commanded the Papist to confute it if they could.  To this last most of the Princes agreed. Thereupon the Pontifician Divines (of whom john Faber and Eckius were chief) were enjoined to prepare their confutation. They wrote many things bitterly against the Protestants, and rather multiplied revile then arguments. When therefore they were bid to new mould their writings, the publication of the Pontifician refutation was deferred seven weeks from the exhibiting of the Confession.  

Melancthon & Luther's letter each to other.  In the mean space Luther and Melancthon conferred by their letters concerning many points controverted, and discussed, what might with a good conscience be yielded to their adversaries, especially concerning humane traditions, and matters devised by men in God's worship. Luther also by many Epistles gravely written, and by exhortations full of spirit and life (which are indeed the treasures of all wholesome and powerful comfort) confirmed the hearts of the Prince Elector, 
Luther's Exhortation.  and of Pontanus his Chancellor, and their Colleagues in the prosecution of their attempts for the common safety and peace of peace of the Church and State, and posterity, and for curing the apparent wounds thereof, & preventing the distractions of the Church, & the confusion of Opinions. 
Luther writeth to Albertus' Cardinal.  He sent also to Albertus of Mentz the Cardinal in the time of the Assemblies fitting, a printed Epistle. He was a man of chief authority amongst the rest; wherefore Luther endeavoured to persuade him, that seeing there was small hope to settle a concord in religion, he would obtain of the Emperor at least a grant of Political peace. At the same time Erasmus wrote a letter of the same argument to Campegius.  
At length the Refutation of the Protestants Confession was new dressed and refined, 
The refutation of the Confession, read.  and on the third day of August, was in Caesar's Palace publicly read before the States of the Empire. The Emperor professed that he would persist in his opinion, and requested the Duke of Saxony, and such as joined with him, to give an assent. But, 
The copy of it hard to be got.  when as they could hardly obtain a copy of the confutation, and that with these conditions, that it should not be published, nor transcribed, nor any reply made thereunto, and could not prevail to have these conditions omitted; the Archbishop of Mentz, and his brother the marquis of Brandenburg, and Henry of Brunswick, requested of the Emperor that he would give them leave to take a friendly course for the composing the controversy. 
Arbiters of the cause.  When Caesar had yielded thereunto, there were of each party, seven at first, and then secondly, three chosen out of each seven, who were to take a course for settling of concord. Here when the Saxon party seemed to yield too fare to the Pontifician, Luther wrote thus to Melancthon. 
Luther's admonition to Melancthon.  Concerning obedience to be performed to the Bishops, as in jurisdiction and the common ceremonies, I pray you have a care, look to yourself, and give no more than you have, lest ye should be compelled again to a sharper and more dangerous war for the defence of the Gospel. I know that you always except the Gospel in those Articles: but I fear lest afterward they should accuse us of breach of our covenant, and unconstancy, if we observe not what they please. For they will take our grants in the large, larger, largest sense: and hold their own strictly, more strictly, and as strictly as they can. In brief, I wholly dislike this agitation for concord in doctrine, as being a thing utterly impossible, unless the Pope will abolish his Popedom. Concerning the Confutation, this should have been added, that it was a very cold one. Of it thus Luther wrote to Melancthon. Grace and peace in Christ the Lord over his enemies. I thank God, who permitted our Adversaries to devise so fond a confutation. Christ is come and reigneth. Let the devils, if they will, turn Monks and Nuns: Nor doth any shape better become them, then that in which they have hitherto set forth themselves to be adored by the world.— Then a little after this: Did not I foretell you, that you troubled yourself in vain about traditions, because that point exceedeth very much the capacity of Sophisters? There hath ever been disputation about laws amongst the wisest men: and truly it requireth an Apostolical ability to judge purely and surely thereof, for there is no Author extant, except Paul alone, who hath written fully and perfectly of this matter. Because it is the death of all humane reason to judge the law: the spirit in this case being the only judge. What then can Sophisters here perform, whose reason is blinded? Well, we have done our part, and well satisfied them. Now is the time of working together with the Lord, whom I beseech to direct and preserve us. Amen.  
In that loving course for composing the differences by the Arbitratours, when the point of invocation of Saints was handled, and Eckius produced jacobs' speech, Let my name be called upon those children: Melancthon first answered, and then Brentius said, that there was nothing extant in all the Scripture of the invocation of Saints. Hereupon Coclaus, that he might step in as patron to the Cause, did thus excuse the matter. That in the old Testament the Saints of God were not prayed unto: because they were then in Limbo, and not in Heaven. Here john Duke of Saxony concluded and said to Eckius. Behold O Eckius, the speech by you brought out of the old Testament notoriously defended. The Confession of our party, which Caesar, Ferdinandus his brother, the Princes of Bavaria, 
The Confession of the Protestants, translated into divers tongues.  and some Bishops attentively listened unto, and the other party could not endure, was translated into Italian (for the Pope, who was not very well skilled in Latin) and into the English, Spanish, French, Boemian, Vngarian tongues.  
The issue of all came to this, 
The issue of matters in this assembly.  that though the Protestants did desire peace of Caesar, and space farther to deliberate of the matter, they could not obtain their desire. The Confession itself was rejected, and all who assented to it, unless they suffered all matters to run in their old Tenor, were brought into hazard of their lives and States: there were some also appointed to execute Caesar's decree. Whereas therefore it was daily expected, that the Protestants should be warred against by the Pontificians: Luther soon after the Assembly with a noble and Heroik spirit set forth a book to the Germans, whose title was 
* Luther's admonition ad Germanos.  Warnungan seine liebe deutschen. Wherein he exhorted them to embrace peace, and shown that they ought not to obey a wicked Edict, and further by arms the persecution of the true doctrine of the Gospel, and harmless Princes and Churches: and fight for Idols and other abominations of the Papists. Yet he did not counsel the Protestant side to take up arms, before the Pontifician faction should in the Emperor's name invade them with war: But if they should resist, and defend themselves with force of Arms when they were set upon, he excused them from being traduced and condemned as seditious persons: and shown that they must be conceived to stand only upon their own and their people's defence.  

Luther studies in the wilderness at Coburgh.  Before we leave the wilderness of Coburg, and come thence with Luther: observe first, what books he there wrote; Besides some mentioned before, of the rest he thus writeth to Melancthon. Though I have been troubled with weariness of the task, and head ache, and have laid aside Ezekiel, yet do I in the mean time translate the small Prophets: and in one week more, I hope, shall finish them, by God's help. For now only Haggai and Malachi remain undone. I busy myself herein rather for the comfort I reap by them, 
Luther's ardent prayers.  then that I am able to undergo the pains. Secondly know the fervency of his prayers in this wilderness: of which Vitus Theodorus, who accompanied him at Coburg, thus wrote to Melancthon. No day passeth, in which Luther spendeth not three hours at the least, and they are the hours most fit for study, in Prayer. Once it so fell out, that I heard him praying. Good God▪ what a spirit, what a confidence was in his very expressions? with such reverence he sueth for any thing, as one begging of God; and yet with such hope and assurance, as if he spoke with a loving father or friend. I know, saith he, that thou art a father and our God: I know therefore assuredly, that thou wilt destroy the persecuters of thy children. If so be thou please not so to do, thy danger will be joined with ours: this business is wholly thine: we adventured not on it, but were compelled thereunto. Wherefore thou wilt defend us. When I heard him praying in this manner with a clear voice as I stood a fare off, my mind also was inflamed with a singular kind of ardency: because I observed how passionately, how gravely, how reverently, he in his prayer spoke of God, and urged Gods promises out of the Psalms, as one assured, that what he asked, should come to pass. I doubt not therefore, but that his prayers will much advance and further the desperate cause treated of at the Assembly. When in that assembly the chief and almost the sole dissension between Luther and the Protestants was about the Lord's supper: this liked the Papists, but grieved the protestants. Bucer therefore by the consent of the Duke of Saxony and his Magistrates consent, 
Bucer goeth to Luther.  went from Auspurg to Coburg to see what agreement could be made between him and Luther: Nor did he receive a cross answer, but diversely the business was hindered. Thither also came Vrbanus Regius 
* See Regius his life.  for to consult with Luther.  
An. 1531. 
An. 1531. An interpretation of Caesar's edict.  Luther mildly wrote an Interpretation of Caesar's Edict, not against the Emperor, but against the Princes and Bishops who were the chief instruments of the Civil broils. In this he defended divers chief heads of Christian Religion: As the Eucharist in both kinds; that the Church might err; the Mass and free will he disallowed, and shown that we are justified by faith, not by works. Of this point observe his remarkable profession. I Martin Luther an unworthy preacher of the Gospel of our Lord jesus Christ thus profess and believe: That faith alone without respect to our good works doth justify us before God: 
An excellent Protestation of M. Luther.  and that this Article cannot be overthrown by the Roman Emperor, or the Turk, or the Tartarian, or the Persian; nor by the Pope, or all his Cardinals, Bishops, Sacrificers, Monks, Nuns, Kings, Princes, Potentates of the world, and all the Devils. This Article, will they nill they, will stand: Hell gates cannot prevail against it. The spirit of God doth dictate this unto me, this is the true Gospel. For thus the Article in the mouth of all Christian children hath it. I believe in jesus Christ crucified and dead. Now no man died for our sins but jesus Christ the son of God, the one and only son of God: I say it again & again, jesus the one and only son of God redeemed us from our sins. This is most surely grounded & undoubted Doctrine: this the whole scripture crieth out aloud, though the devils & all the world storm and burst with anger at it. And if he alone take away the sins of the world, we verily cannot do it with our works. and it is impossible that I can lay hold on Christ otherwise then by faith: he is never apprehended by my good works. And seeing faith alone layeth hold on our Redeemer, and not our works the concomitants of our faith, it abideth undoubted truth; that faith alone before our works, or without our works considered, doth this, which is nothing else, but to be justified, but to be redeemed from our sins. Then good works follow our faith, as the effects and fruits thereof. This doctrine I teach: and this the Spirit of God; and the whole Christian Church delivereth for truth: In this I will persist, Amen.  
With these two writings, The Admonition to the Germans, and The interpretation of Caesar's Edict, Luther madded the nest of the Popish Hornets: who thereupon put forth a book against him; but without any man's name to it. Luther sharply answered this book, 
In the book Weber den Wrucht. etc.  and gravely acquitted himself of the crimes objected against him, that is, That he denied the yielding obedience to Caesar: that he himself was a Trumpet for rebellion and sedition: that all things written by him concerning the designs of the Pope were figments, and lies. But he proved them to be true by many remarkable say and deeds of the Pontificians: which are contained in 
* Tom. 5. of his works at len. p. 304, etc. An. 1532.  his Germane writings, and other books by him set out this year.  
In the year 32. by God's goodness and the intercession of the Archbish. of Mentz, and the Elector Palatine, the Emperor 
a First peace to the Protestants.  granted Peace to the Protestant Churches, upon some certain conditions, propounded to the Duke of Saxony especially. Which that he should most willingly embrace, Luther by his 
b Sleid. B. 8. p. 205.  letter seriously persuaded the then present Elector, and his son Frederik, who soon after succeeded his father. For this very year the 16 day of August, that godly Duke, a most constant confessor of the Evangelicall truth departed this life. For the perpetuating of whose memory, Luther made two funeral Sermons, and Melancthon a funeral oration at his burial, which expressed the Idea or Character of a good Prince.  

An. 1533. Luther comforted the Oschatz.  In the year 1533. Luther comforted the Citizens of Oschatz by his letter, who had been turned out for the confession of the Gospel; In his letter he saith: The Devil is the Host, and the World is his Inn: so that where ever you come, you shall be sure to find this ugly Host. 
A controversy with George Duke of Saxony.  He answered also the Elector of Saxony to this question: How fare it is lawful to take up arms in our own defence? Especially, now there was a great controversy between Luther and George Duke of Saxony, who of old hated most vehemently Luther and his doctrine. Therefore that the Protestant party might not be enlarged by his people's embracing it, he bond them all by oath not to receive Luther's doctrine. He also provided that the Citizens of Leipsick, who coming to Confession after the Papists manner, and then received the Sacrament, should have a ticket given them, which afterward they should redeliver to the Senate. About seventy were found without tickets. For these consulted with Luther what they should do? Luther answered; That they should do nothing contrary to their consciences, as men which firmly believed that they should receive the Sacrament in both kinds; and that they should undergo any extremity. In the Epistle are these words. Seeing now Duke George dareth undertake to dive into the secrets of men's consciences he is worthy to be deceived, because he will be the Devil's Apostle. Hereupon Duke George wrote to the Elector of Saxony his cousin German; and accused Luther both of giving him base language, and also of stirring up the people under his command to rebellion. The Elector wrote this to Luther, and told him that unless he can clear himself, he must receive condign punishment. Upon this occasion Luther refuted this accusation: and denied, That he ever counselled them to resist their Prince: but that patiently they would endure their banishment: And that he was so fare from infringing the authority of the Magistrate, that no man did more stoutly confirm it, or more fully declare it: 
George the Duke called the Devils Angel.  And that George the Duke was called the Devil's Angel for the Subjects sake; because they should not think, that the Edicts were a lawful Magistrates, but the devils. 
Luther comforts the banished Citizens of Leipsick.  He joined thereunto an epistle to them of Leipsick, to comfort them in their banishment, and to counsel them cheerfully to undergo their present calamity, and to give God thanks for giving them courage & constancy: He told them, that this rejoicing of their adversaries was neither sound nor lasting: and that it would perish sooner than any man thought: and that all attempts of the enemies of the Gospel were hitherto frustrate, & by God's singular favour into the ground. 
Luther's less Apology.  He wrote also a brief Apology: in which he cleareth himself of these crimes objected against him: Namely, that he was a liar, a bro●ker of his promise, an Apostate. Here denying the former, he yielded himself to be an Apostate or revolter, but a blessed and holy one, who had not kept his promise made to the Devil: and that he was no other revolter then a Mammeluke, who turneth Christian, or a Magician, who renouncing his covenant made with the Devil, betaketh himself to Christ. To these passages he added divers things concerning Monkery. 
Of the dispute with the Devil.  And again in a new Treatise he oppugned private Mass, and their consecration of Priests. In this Treatise he related his Disputation with the Devil: which the Papists & Jesuits diversely play upon. The truth of that matter, 
A letter to Frankford.  he in this book unfoldeth, as being the best expositor of his own meaning. He sent also a letter to the Senate and people of Frankford, in which he exhorted them to take heed of Zwinglius doctrine, and instructed them about the Confession.  

An. 1534. Petrus Paulus Vergerius.  In the year 1534. the Elector of Saxony joined in pacification with King Ferdinando. This highly grieved Petr. Paulus Vergerius, so that in the name of Pope Clement he expostulated the matter with Ferdinando. This year Luther spent in preaching, writing Treatises, and Commenting. And this year the Germane Bible translated by him, and brought into one body, was first printed, as the old privilege dated at Bibliopolis under the Electors hands showeth.  

An. 1535. P. Vergerius returneth into Germany.  In the 1535. year, this Bible was published. Then the fancies of the Anabaptists began to appear in Westphalia, and made a very great combustion. This year P. Paul. Vergerius was sent back by the Pope into Germany. He spoke to the Duke of Saxony about the holding a Council at Mantua. 
Luther's labours.  He also met with Luther, and dealt with him about matters of Religion; Then Luther wrote many Sermons and Epistles, and a book in a popular way about prayer, and a Preface to Vrbanus Rhegius book against the Monasterians, New Valentinians, and Donatists. And when the Pope had appointed the Council at Mantua, 
Council at Mantua.  Luther wrote certain asseverations and Theses against the Constantian (as he called it the Obstantian) Council. He sent also a consolatory writing to the Christians of Mittweid expulsed for the Gospel's sake: and a letter to the Archbishop of Mentz, the last he calleth it, yet he wrote many after it. This year Luther began publicly to preach on Genesis, which task he ended (as himself was wont to ominate) with his life, six years after. 
An. 1536. Concord between Luther and Bucer, etc.   
In the year 36. the form of the Concord between Luther and Bucer, and other Doctors in the Churches of upper Germany was written by Melancthon at Wittenberg; And published in the end of May. 
In Bucers' life.  This elsewhere we spoke of, and told who subscribed thereunto. This year Philip Duke of Pomerania at Torgaw married Mary daughter of john Elect of Saxony, and of Marg. of Anhalt. Luther was at the marriage, and prayed for God's Blessing upon the new married couple. When all the rites were performed, Duke Philip reached out his hand to Luther at this Luther stood a while silent, and still held his hand: and with a loud voice said. The Lord God be with you: and keep your posterity from failing. Now when as Barnimus the Uncle of Philip had no male children, Philip's wife for four years was barren: so that all the Male stock of the Duke of Pomerania was likely to be ere long extinct: at length, by God's blessing, according to the prayer of Luther, he had seven sons by this wife: and wonderfully enlarged that noble Family.  

The Assembly at Smalcald.  In February the year following the Duke Elector of Saxony with the Confederate Princes and Cities, and their Divines held an Assembly at Smalcald for matters of Religion: that the Princes might deliberate about calling the Council to Mantua: and the Divines confer about matters of doctrine. 
Luther's articles there approved and to be exhibited to the Council.  Hither therefore Luther and Melancthon were called, Luther wrote Articles concerning the chief controverted heads of Christian doctrine. These the other Divines did approve, and these were to be exhibited in the Council of Mantua (if ever it were held) and put up in the name of the Saxon and near thereunto adjoining Churches. Commonly they are called the Smalcaldick Articles. These were joined to the Augustane Confession, and the Apology, and Luther's Catechisms.  

Luther sick of the stone.  At this meeting Luther fell sick of a grievous disease, so that there was no hope of his life. He was pained of the stone, and obstruction in the bladder eleven days. Here he, though most of his friends disliked and reasoned against it, would be carried thence; the event proved his resolution good. George Sturk the Physician being sent for from Erphord went along with him. Luther as he was carried along, made his will: in which he bequeathed his detestation of Popery to his friends and the Pastors: as before in the house of Spalatinus in the year 1530. where he made this Verse.  
Pest is eram vivus, moriens ero mors tua Papa.  
I living, stopped Rome's breath,  
And Dead, will be Rome's Death.  
But the night after his departure thence he began to be somewhat better. 
Luther's recovery.  At Tambach the passages of his urine opened, so that he voided it in great abundance: 
The joy at his recovery showed by Melancthons' Letter.  and called that Village the place of his happiness. This recovery of Luther was cause of great joy to many godly men, even to all who loved Luther, especially to Melancthon: who signified the same to Luther in these words by his letter. I hearty thank the God of all mercy and our Lord jesus Christ our high Priest interceding for us, and compassionating our infirmities, for your recovery from your dangerous disease. I rejoice at my heart both for your and the Church's sake, that you enjoy your health again, and the rather because herein we behold the apparent love & mercy of God to his Church. Your letter expressing your recovery put cheerfulness into the countenances of the Princes and all good men: they all acknowledge that the light of the Gospel hath been in these days made known to the world by your Ministry, and know that they are beholding to you for it: and foresee what a loss it would be to the Church if they should lose you. Therefore with joint votes they pray that long you may live among us, and thank God, who hath restored you from death to life. I hope God accepted of this their joy and thanks. And I pray God for Christ's sake to make you perfectly sound and healthful.— Here we have not yet ended our deliberation about giving Caesar's messenger an answer to his harsh dispute against our former answer. So that neither yet is any answer given to the Pope. The Duke of Wittenberg commendeth your noble courage, who durst in such a disease travel, and fly from this cave. He mindeth to follow your example: for having been eight days sick he resolveth to be gone to morrow. Christ grant, that I may shortly see you in good health. I was much grieved for you, & that the more, because being absent, I could not perform any friendly office to you. I was perplexed at some physical errors, by which your disease was augmented: so that no man can express how extremity of grief wrought upon me. Nor am I yet freed from all grief. If your malady was only a difficulty of urine from some stopping, I hope all danger is past. But if it be from the bigness of any stone, I trust that the danger will be much the less, and that you have a prudent and faithful Physician, whom I pray God to direct and assist. From Smalcald. 1537.  

An. 1537.  Here the Pope rejourned the meeting of the Synod from the first of November to the first of May the year following: and designed the place for it to be Vincentia a large and renowned City of the Venetians, and sent thither some of the Cardinals to begin the Council. He pretended a serious consultation for the purging the Augean Stable: and now commended the same business to some choice men, but omitted the propounding of the oath to them, and would that no man should know the intent of this reformation. Yet was it not long hid: and as soon as it was taken notice of in Germany, Luther in the vulgar tongue, and john Sturmius in Latin wrote to the Reformers an answer. Luther's book by a picture in the frontispiece shown its argument. 
Luther's book of the Pope's reformation.  For the Pope was pictured sitting on a high throne with some Cardinals standing round; who with Fox tails on the end of long poles, 
The Pope's reformation turned to smoke.  as with brushes cleansed all parts above and beneath. At length all that reformation came to nothing, by whose policy and tricks it is well enough known. Luther now divulged one of the chief Articles of the Papists belief (namely, concerning Constantine's donation) with annotations confuting it, for the Pontificians sake. He published also some Epistles of john Hus, which were sent to the Bohemians in the prison at Constance, An. 1516. and wrote a preface to the Spiritualty, 
The Legend of john Chrysostom.  who would be present at the Council. He sent also to the Pope, Cardinals and Prelates, the Legend concerning john chrysostom with a preface and annotations. 
Luther of the Helvetians.  He sent also an Epistle written in a way of friendly compliance to them of the Evangelical league, concerning the Concord of the Helvetians, and therein shown his consent, and what was his judgement concerning the Supper of the Lord.  
Here, 
The sect of the Antimonians.  as if the Church had not contentions enough already, the new Sect of the Antinomians start up. Their chief ringleader was john Agricola of Isleben, who formerly had been familiarily acquainted with Luther. They held that repentance was not to be taught from the decalogue, and they reasoned against them, who taught that the Gospel was not to be taught to any, but to such as were humbled by the Law. And they themselves taught, that whatsoever a man's life was, though impure, yet he was justified, so that he believed the Gospel. Thus Luther was put to a new pains, and at large confuted them. And shown that the Law was not given, that we might be justified by it, but to show us our sins, and to terrify our consciences. Therefore the Law was first to be taught, and the Gospel afterward, which showeth the Mediator. john Agricola being better instructed by Luther acknowledged his error, and revoked it under his own hand in public.  

An. 1538. Sim. Lemnius his libel.  About this time An. 1538. near Whitsuntide Melancthon being Rector of the University the summer half year, one Sim. Lemnius put forth a book of Epigrams: by which some thought the fame of divers men and women was blemished. Luther hereupon shown himself to be, as ever, a detester of such notorious libels, and wrote an Epistle to the Church of Wittenberg in which he inveighed against the Author of the libel, and shown how he disliked the course of this base Poet. But the Author escaped, and afterward by most impudent lying set forth so filthy and impure writings, that all good people judged, 
Sleid. b. 12. Camerarius in Melancthons' life.  that he was not to be pardoned for his former folly: and that what evil soever befell him, it was fare less than his wickedness and madness deserved.  
This year also were put forth the three Oecomenicall Creeds with Luther's annotations and exposition.  
In the year 1539. 
An. 1539.  were agitated deliberations with much care and difficulty concerning the obtaining peace of the Emperor: because many feared an attempt unjustly to oppress the State. Luther therefore together with his Colleagues of Wittenberg, 
Of lawful defence.  composed and put forth a Treatise concerning a Defence lawful, approved, and not contrary to Gods will. 
Of the name of Counsels and the Church.  And because now the name of the Council and Church were in every man's mouth, Luther put forth a book in their mother tongue concerning both of them. In the Preface whereof he saith, that the Pope by calling a Council doth play with the Church of Christ, as they do with a Dog, who offer him a crust of bread on the point of a knife, and when the Dog taketh it, knock him on the nose with the handle thereof, to make such as see it laugh. Luther in that book declared the authority of the Scriptures. And then treats of the council Apostolical, of the Nicene, Constantinopolitan, Ephesine, Carthaginian Counsels. And showeth what a Council is, and which to be called true, what are the signs and works thereof: and that Christian Schools are perpetual Counsels; and therefore that they are with great care to be maintained, as much advancing the good of the Ecclesiastical, Political, Economical Hierarchy on earth.  
About the Conclusion of the Smalcald Assembly, 
George Duke of Saxony dyeth. Henry succeeds.  April 24. George Duke of Saxony died childless: and declared Henry his brother with his sons Maurice and Augustus his heirs upon condition, that they should not alter the Religion: which if they should attempt, he bequeathes his whole territories to King Ferdinando, to have and hold the same, till the condition was observed. But whilst the Ambassadors treat with Henry about the same, 
Protestancy in M●snia.  making glorious propositions to him, and promising him mountains of gold: He resolutely denied to do it: George died before the Ambassadors could return; so that George otherwise then he intended, held Henry for his heir. Hereupon in Misnia was presently made such an alteration, that whereas in Easter Holidays the Papistical Priests preached, at Whitsuntide Luther 
* Now fifty years old.  and his Scholars had free possession of the Pulpits. So Luther here began Reformation, others after him added perfection thereunto.  

An. 1540 The conference at Hagenaw.  In the year 1540 it was decreed that the Divines should meet at Hagenaw on the Rhine, and peaceably confer about the Doctrine of controverted points. 
Melancthon sick in his journey.  Melancthon journeying thither, fell into a grievous disease at Vinaria: so that there he stayed, and made his Will, and prepared himself for death. Hither Luther and Cruciger, at the Electors instance, took their journey both by night and day. Here Luther finding Melancthon pitifully consumed with the disease, weeping and sighing cried. How excellent and useful an instrument of the Church do we find miserably sick and almost dead. And when he had saluted him, 
Luther prayeth for Melancthon, etc.  He fell down on his knees, and hearty prayed for him: and then performed what friendly offices he could by comforting, admonishing, and sometimes chiding the sick man. Of this Melancthon thus wrote to Camerarius. I cannot by words express, what pains I have undergone, into which sometimes I have a relaspe. I perceived also that Doctor Luther was much afflicted in mind for me: but he concealed his sorrow, because he would not increase mine. And endeavoured to cheer me up with his noble courage, sometimes comforting, sometimes reproving me somewhat sharply. Had he not come to me, I had died.  
This year Robert Barnes a learned Divine was burnt at London the last of june, 
Robert Barnes burnt at London.  for witnessing to God's truth. He was familiarly known to Luther, upon his coming to Wittenberg in the Embassy about the divorce made by King Henry. 
His confession printed by Luther.  Luther caused the Confession of this his friend, and the faithful Martyr of Christ to be printed with his Preface; and besides admonished the Pastors by another peculiar Treatise, to inveigh against Usurers and Usury.  
In the beginning of the year 1541. 
An. 1541. Myconius sick and comforted by Luther.  Luther wrote a consolatory letter to Frederik Myconius lamentably spent with a Consumption: and affirmed that himself could have no joy to live, if he died: and thereupon wished that he himself might first lay down the tabernacle of his weak body: and said that he was verily persuaded that his prayers should be granted for Myconius life. As indeed it came to pass: for Myconius outlived Luther six years, and would say: that Luther obtained this for him by his prayers. After Easter, Bernard the infant son of john of Anhalt was baptised at Dessaw. Here Luther preached two Sermons to the Courtiers, the Brother of the Prince of Anhalt, and the Bishop of Brandenburg: which were printed. He wrote also an Answer to a railing book of one, 
john ●udding.  whom he calleth Hans Worst. Wherein he defended himself and his doctrine, against the Papists and their Popish errors. 
Tom. 7. Jen.  He put forth also an Exhortation to prayer against the Turk: and answered the Prince's questions concerning Transubstantiation, . Justification by faith, and other points.  
About this time the Bishopric of Neoburg, by Sala, was void; There Nicolas Amsdorf a Divine born of a noble Family, 
An. 1542.  was installed by Luther, at the command of the Elector of Saxony the Patron of that Diocese, and julius Pflugius, whom the Canons of the College chose, was refused. Luther placed him in the Bishopric, jan. 20. An. 1542. This thing, as many conceived, gave occasion to other stirs: and very much offended the Emperor, who much affected Pfugius for divers respects. Of this see more in Amsdorfs life. After this Luther wrote a book in the Germane tongue, and called it, The Pattern of the inauguration of a true Christian Bishop.  

The Alcoran in the Germane tongue.  He published at that time the Alcoran, which by Richard a Dominican was translated into the vulgar tongue: He added to it a faithful admonition concerning the abandoning the Turks doctrine, and affirmed that not the Turk, but the Pope was Antichrist. And upon a difference rising between the Elector of Saxony and Maurice concerning the territories and town of Wurce●; so that war was likely to ensue; Luther with weighty reasons in his letters dissuaded both the Princes from their designs. He further also opened his judgement about a Position some years ago by him propounded: Namely, that to war against the Turk was nothing else but to fight against God, who useth him as his whip to scourge us. Now also he wrote a consolatory letter concerning abortive births and bringing forth dead children.  
The years 1543 and 44, 
An. 1543.  produced many great troubles and stirs. For now the Sacramentary contention began afresh, to Melancthons' great grief: 
Camerarius in the life of Melancthon.  whom some attempted to set at jars with Luther. Some there were also, who sought to cool Luther's heat, and spoke little more favourably of the Rhenan Churches, then of the Turks. Wherefore when Christopher Froschoverus the Printer of Tigur sent Luther a copy of his Tigurin Bible then Printed; 
Luther to the Printer to Tigur.  Luther admonished him by his letter, that he should not publish anything, which came to him from the Ministers of Tigur: and that he had nothing to do with them, nor would receive or read their books: that the Churches of God could not join in Communion with them, who already were running into the way of Perdition, and would bring others into hell and damnation: and that he would oppugn them with his prayers and books whilst he lived. 
Luther writeth against the Jews.  And now Luther first wrote against the Jews, and refuted their lies, and their blasphemous conceit about Shemhamphoras, the name of God expounded. He also wrote his judgement, 
His answer to C. Schwenckfeld.  and a short answer to Casp. Schwenckfelds' book and letter: whom he bade not to mention him in his writings, and sent him away with this answer. The Lord reprove Satan who is in thee, confusion befall the Spirit, which called thee, and the course which thou runnest, and all the Sacramentarians and Eutychians, who partake with thee; and all thy blasphemies. Thou dost as they, of whom it was written: they ran and I sent them not; they spoke and I commanded them not.  

His judgement about ceremonies and excommunication.  He wrote also his mind to others concerning the Ceremonies and excommunication: he desired that there should be few Ceremonies, and they tending to edification, and that excommunication should be brought into the Church as a profitable discipline: but could scarce hope to see it. He admonished the young students at Wittenberg to avoid fornication, with which some than were taxed: yea he threatened that he would hold no society with men of that ill condition: 
Luther at Mersberg.  and tarried some time at Mersburg with the Prince of Anhalt: But afterward he was called to his ordinary task by the University, sending for him an honourable Embassy. 
A commentary upon David's last words.  About this time he wrote an excellent Commentary upon the last words of David; wherein he sound and plainly declared the Article of the Trinity, the distinction of the persons, Christ's Deity and humanity.  

An. 1544. Commentary on Genesis.  In the year 1544. he finished the first part of his Commentaries on Genesis: in which he often blameth the Sacramentarians: and foretelleth, that after his death many would oppugn Luther's doctrine. Then in September he published the brief and last Confession concerning the Eucharist: wherein he expressly explaineth what in the Lord's Supper is received by the worthy receivers, what by the unworthy; what by faith, what without faith: and censures Zwinglius, Oecolampadius and others at Tigur: who set forth an Apology of their doctrine the year following. Of this 
* In the life of Bulling, and Lavat. Histor. Sacr.  elsewhere is spoken.  
This very year the 17. 
Luther's last Lecture.  of November he finished his explication of Genesis: which was his last public reading in the University: which he concluded with these words. 
See Mathes. Sermon concerning Luther. p. 169. b.  Thus end I my explication on Genesis; God grant that others may more rightly and truly expound it, than I have done. I cannot proceed farther therein: my strength faileth me: pray for me, that it would please God to grant me a quiet and comfortable departure out of this life.  
This year in Italy was spread a most impudent lie about Luther's death: 
The lie in Italy about Luther's death.  The sum of it translated out of the Italian is this.  
A stupendious & rare miracle which God ever to be praised, 
Tom. 8. Jen. p. 206.  showed about the filthy death of Martin Luther, a man damned both in body and soul, so that it conduced to the glory of Jesus Christ, and the amendment and comfort of godly men. When Martin Luther was sick, he desired the Lords body to be communicated to him, which he receiving, died presently. When he saw that he must die; he requested that his body might be set upon the Altar, and be adored with divine worship. But God to put an end to his horrible errors, by a great miracle warned the people to abstain from the impiety, which Luther invented: For when his body was laid in his grave: suddenly so great a stir and terror arose, as if the foundations of the earth were shaken together. Whereupon all at the funeral trembling, were astonished, and after a while lifting up their eyes, beheld the sacred host appearing in the air. Wherefore with great devotion of heart, they placed the most sacred Host on the holy Altar. Whereupon the fearful noise ceased. But in the night following a loud noise and rattling much shriller than the former was heard about the sepulchre of Luther, which awaked all the City, terrified them, and almost killed them with astonishment. In the morning when they opened the sepulchre, they found neither his body, nor his bones, nor any of the : but there came a sulphurous stink out thereof, which almost overcame the standers by. By this miracle many were so amazed, that they amended their lives for the honour of the Christian faith, and the glory of Jesus Christ. When this lie came Printed into Germany, Luther did subscribe with his own hand, words to this purpose.  
I Martin Luther do profess and witness under mine own hand, that I on the 21. day of March received this figment full of anger and fury concerning my death, and that I read it with a joyful mind, and cheerful countenance: And but that I detest the blasphemy, which ascribeth an impudent lie to the divine Majesty, for the other passages, I cannot but with great joy of heart laugh at Satan's, the Popes, and their complices hatred against me. God turn their hearts from their diabolical maliciousness. But if God decree not to hear my prayers for their sin unto death: then God grant that they may fill up the measure of their sins, and solace themselves to the full with their libels, full fraught with such like lies.  
This year Luther set forth a book entitled, Against the Popedom ordained by the Devil. In this he treats of the Council appointed by the Pope, and often adjourned, or translated from place to place, and of other plots of the Popes. 
The Italian disgraced the Germans.  There he speaketh of the Campanian, who coming out of Germany into Italy, turned his bare breech towards Germany, using words to the disgrace of the nation.  
Luther published divers other Treatises as the explication of Christ's speech. Search the scriptures: And shown The blindness & ingratitude of the world, in handling Christ's complaint of jerusalem. By Luther's advice especially, Georgius Anhaltinus undertook the government of the Church of Mersberg. Of this is spoken in the life of Duke George.  
In the year 1546. 
An. 1546.  Luther accompanied with Melancthon visited his own country: 
The Council of Trent began. Camerarius in vita Melanct.  and returned again in safety. Not long after, the Council of Trent being begun, and having sat once or twice, Luther was called again by the Earls of Mansfield to his own country, for to compose a dissension among them concerning their bounds and heritage's. Luther was not wont to deal in matters of this nature, 
Luther called to Mansfield.  having been versed in sacred studies all his life time: but because he was borne at Isleben, a town in the territories of Mansfield, he was willing to do his country service in this kind. Wherefore making his last sermon at Wittenburg the 17. 
He lodged at Justus Ionas his house.  day of january, he took his journey on the 23. day: And at Hall in Saxony lodged at justus jonas his house, 
Luther's danger.  where he stayed three days because of the roughness of the waters, and preached the 26. of january upon Paul's Conversion. On the 28. day being Thursday at Hall he passed over the river with justus jonas and his own three sons, and being in danger of drowning said to Dr jonas; 
Luther very sick.  Think you not, that it would rejoice the Devil very much, if I and you and my three sons should be drowned? When he came to the Earls of Mansfield, he was entertained by a hundred horsemen or more of the Court, 
Luther's employment.  and was brought into Isleben very honourably, but very sick, and almost past recovery: which thing he said did often befall him, when he had any great business to undertake. But using some means for cure of his infirmity, he sat at supper with the company: and so continued to do from the 29. of january to the 17. of February, and treated of the differences, for whose determination he came thither. In this time he preached sometimes, and twice received the Lords supper, and publicly received two students into the sacred order of the Ministry. And at his lodging used much godly conference at Table with his friends, 
Luther's conference.  and every day devoutly prayed. The day before his, death though he was somewhat weak, 
Whether in the other life we shall know one another.  yet he dined and supped with the company: and at supper spoke of divers, matters and among other passages asked, whether in Heaven we should know one an other? when the rest desired to hear his judgement thereof. He said. What befell Adam? he never saw Eve, but was at rest in a deep sleep, when God form her, yet when he awaked and saw her, he asketh not; what she was, or whence she was? but saith, that she was flesh of his flesh and bone of his bone. Now how knew he that? He being full of the Holy Ghost, and endued with the knowledge of God, thus spoke. After the same manner we also shall be in the other life renewed by Christ; and shall know our parents, our wives, and children, and all about us, much more perfectly, than Adam knew Eve at her bringing to him.  

After supper, when he went aside to pray, 
Luther's disease of which he died.  as was his custom, the pain in his breast began to increase: whereupon by the advice of some there present, he took a little Unicorn's horn in wine: and after that slept quietly an hour or two on a  near the fire. When he awaked, he betook himself to his chamber, went to bed, and bidding his friends, good night, admonished them, who were present to pray God for the propagation of the Gospel: because the Council of Trent and the Pope would attempt wonderful devises against it. Having thus said, after a little silence he fell asleep: But was awaked by the violence of his disease after midnight. Then complained he again of the narrowness of his breast, and perceiving that his life was at an end, he thus implored God's mercy, and said.  
O heavenly father, my gracious God, 
Luther's prayer before his death.  and Father of our Lord jesus Christ, thou God of all consolation, I give thee hearty thanks, that thou hast revealed to me, thy Son jesus Christ; whom I believe, whom I profess, whom I love, whom I glorify, whom the Pope of Rome and the rout of the wicked persecute and dishonour. I beseech thee, Lord jesus Christ to receive my soul. O my gracious heavenly Father, though I be taken out of this life, though I must now lay down this frail body: yet I certainly know, that I shall live with thee eternally, and that I cannot be taken out of thy hands. He added moreover. God so loved the world, that he gave his only begotten Son, that every one, who believeth in him should not perish, but have life everlasting. And that in the 68 Psalm. Our God is the God of salvation: and our Lord is the Lord, who can deliver from death. And here taking a medicine, and drinking it, he further said. Lord I render up my spirit into thy hands and come to thee. And again, Lord into thy hands I commend my spirit, thou, O God of truth, hast redeemed me. Here as one falling asleep and without any bodily pain, that could be discerned, he departed this life. And when Doctor jonas and Caelius said. O reverend father, do you die in the constant confession of that doctrine of Christ, 
Luther's death.  which you have hitherto preached? He answered so as he might be heard: yea, which was the last word he spoke. Thus he in his native country, not having seen it many years before, died much lamented by many. This fell on the eighteen of February on the day in the Calendar ascribed to Concord, about three a clock in the morning, in the great climacterical year of his age. Soon after his body put into a coffin of Lead, was carried in funeral manner to the Temple of Isleben: where justus jonas preached.  
Then the Earls of Mansfield desired that his body should be interred within their territories: But the Elector of Saxony, required that it should be brought back to Wittenberg. In the return thereof, which way so ever it went, it was honourably attended, and with much grief accompanied out of each Prince's Dominion: and at length upon the 22. 
Luther's body brought to Wittenberg.  of February in the afternoon, was brought to Wittenberg, and was carried into the Temple near adjoining to the Castle, with such a troop of Princes, Earls, Nobles, their living as students, and other people, that the like was seldom or never seen in that town. When the funeral rites were performed, 
His honourable burial.  Pomeranus preached to an assembly of many thousands. And after that Melancthon with many tears and sighs made a funeral Oration. When this was done, the coffin with his body was put by the hands of divers learned men, into the tomb near to the pulpit, in which he had made many learned Sermons before divers Princes, Electors, and the Congregation of many faithful Christians. In a brazen plate his picture, lively deciphered, was there set up, with verses by it to this effect.  

This Sepulchre great Luther's Corpse contains This might suffice: yet, read these following strains.  

Here, in this Urn doth Martin Luther rest,  
And sweetly sleep in hope to rise most blest.  
By whose rare pains, firm faith, and Christ's free Grace,  
Which formerly, thick Fogs of Error base,  
And dusky Clouds of Works desert hid quite,  
Were well reduced to their ancient Light.  
For, when blind Superstition ruled All,  
And did fair Truth, long time, suppress, and thrall,  
He, by God's Word and Spirits inspiration,  
The Gospel's Light re-spred, for every Nation.  
And, well-instructed by Paul's sacred voice,  
(Scorning Rome's Cheats,) to teach pure Truth, made choste.  
And, as john Baptist, in the Wilderness,  
Did God's Lamb, who heals Sin Preach and express:  
So (O Sweet Christ) did Luther clear thy book,  
When all the World was caught with Errors book.  
And, what the difference was betwixt the Law  
(Whose tables Moses broke, though God he saw,  
Upon Mount-Sinai) and the Gospel sweet,  
Which heals Sin-conscious hearts, which Gods wrath meet.  
This difference, lost, to th' world He did restore,  
That, so, Christ's gifts of Grace might shine the more;  
He stoutly did oppose Rome's Cheats and Charms,  
And Papal rule, which wrought God's Saints great harms.  
Exhorting all, Rome's idols for to fly,  
He many soul's wan to true piety.  
And, maugre all Rome's threats and snares most sly,  
Finished, in Faith, his Course, most valiantly.  
Dying in peace, his Soul with Christ doth rest,  
Crowned with immortal Glory, truly blest.  
For which rare Doctor let both high and low  
Bless God, that they so clear Christ's truth do know.  
And pray the Lord that these his Gospel's rays  
May to the World shine-forth for dateless days.   

Philip Melancthon.  
Dead is grave Luther, worthy all due praise,  
Who set forth Christ, in Faith illustrious rays.  
His Death the Church laments, with Sighs sincere,  
Who was her Pastor, nay, her Patron dear.  
Our Israel's Chariots and Horsemen rare,  
Is Dead, with me, let All sad Sables wear;  
Let them their grief in groaning verses sing,  
For, such sad Knells, such Orphans, best, may ring.   

Theodore Beza.  
Rome tamed the World, the Pope tamed Rome, so great;  
Rome ruled by Power, the Pope by deep Deceit.  
But, how more large, than Theirs, was Luther's Fame,  
Who, with One Pen, both Pope and Rome did tame?  
Go, fictious Greece, go tell Alcides, then,  
His Club is nothing to great Luther's Peneus   

John Major.  
By Luther's labours, Leo the tenth is slain;  
Not Hercles' Club, but Luther's Pen's his bane.   

Joachim a Beust.  
When Luther died, then, with him died, most sure,  
A Crown, and credit of Religion pure.  
His Soul soar'd-up to heaven, on Concord's day,  
Which tended Luther, thither, on his way:  
Dear Christ, since Discord followed with Coats rend,  
Give to thy Spouse Elijahs ornament.    

Upon his Tombstone the University of Wittenberg, as to her beloved father, engraved.  
The body of Martin Luther Doctor of Divinity lieth here interred, who in An. 1546. the 12. of the Kalends of March died in Isleben the place of his birth: when he had lived 63. years 3. months and ten days.  
MARTINI LUTHERIS. THEOLOGIAE D. CORPUS H. L. S. E. QVI ANNO CHRISTI M. D. XLVI. XII. CAL. MARTII EISLEBII IN PATRIA S. M. O. C. V AN. LXIII. M. III. D. X.   
Thus Luther ran his course, & this was the period of his travels. When first Melancthon heard news of his death, he utttered these sacred words of the scripture: The Chariot and horsemen of Israel is gone: and took his death most heavily. For they had lived together 28. 
Melancthons' sorrow for Luther's death.  years in most religious manner, so that Melancthon truly loved him for his admirable virtues: and was a faithful mate and helper to him in clearing the doctrine of the Gospel. 
Their entire love & faithful society.  For though those times were prone to distractions, and men's wavering minds desirous of dissension, yet when as each knew others infirmities, there never fell any jar between them, which caused any alienation of their affection, or parting their company and fellowship.  
But what and how great storms risen in Germany after the death of Luther (out alas! 
What followed Luther's death. ) each Christian knoweth. So that Luther said truly, and often foretold: That whilst he lived, by God's help, 
See Mathel. Serm. on Luther's life.  there would no war be raised in Germany; but when he was dead, the age to come would see the event. Concerning the doctrine of the Gospel, he uttered this heavenly truth. These things will be a great bane to Christian Religion. First, 
What will be great hindrances of Christian Religion.  forgetfulness of God's blessing on us in restoring to us the Gospel. Secondly, security, which already commonly and every where reigneth. Thirdly, worldly wisdom, which would bring all things into good order, and cure the public stirs with wicked Counsels.  
There was in this worthy man of God a quick and prudent understanding, 
Luther's virtues.  a magnanimous and noble Spirit. He was ever constant in known truth: 
His constancy in the truth.  from the confession whereof he could never be removed with threats or promises. So that when upon a time, one Papist demanded of another, Why do you not stop the man's mouth with gold and silver? The other answered: See, this Germane beast careth not for money.  
There appeared in him a singular proof of his valour and noble courage in the Auspurg Assembly, when thus he wrote out of his Wilderness to Spalatinus. That Kings and Princes and people, 
Luther's courageous speech about the Gospel's success at the Assembly at ●d●●p●●g 1530.  rage against the Christ or anointed of God, I esteem it a good sign, and think it much better than if they flattered. For thereupon followeth, that he that dwells in heaven laughs at them. And when our Lord and King laughs, I see no cause, why we should weep before their faces. He laughs not for his own sake, but for ours, that we rather trusting to him then to any thing else, might laugh at their vain designs: so much need is there of faith, that the cause of faith may not be looked upon without faith. But he that begun this work, he began it without our counsel and contrivance; And he himself will forward with it, and finish it without, and beyond all our counsels and devises: of this I make no question; I know and am assured hereof. He in whom I believe, is able to do above all, which we can ask or conceive. Though Philip Melancthon contrive and desire that God should work according to, and within the compass of his counsels, that he might have wherein to glory: and say. Surely thus the business should be carried: Thus would I have done. But this is not well spoken: I Philip would have it so. This (I) is too flat and dull, too low a style. It must be thus. The God, who saith, I am that I am; this is his name, I am; He will have it so. It is not yet seen who he is, but he will appear, as he is, and we shall see him. But I have done. Be you valiant in the Lord, and put Melancthon in mind from me, that he set not himself in God's place: but fight against that ambition of Deity, which was inbred and took roo● in us in Paradise by the devil's suggestion: for that is an affectation not furthering the business now in hand. The desire of being like God, thrust Adam and Eve out of Paradise, and it alone doth trouble us, and turn us out of the course of Peace. We must be mortal men, and not Gods: Thus in brief: If we think otherwise, everlasting unquietness and anguish of heart will be our reward.  
Luther was ready for Martyrdom once or twice, and thought his adversaries would have him to it: whereupon at his going to Auspurg. An. 1518. thus he wrote to his dear friend 
* Tom. 1. epist. p. 85.  Melanct. Show yourself a man of resolution, as you already do. Teach the student's God's truth. I am going (if God so please) to be sacrificed for them and you. For I had rather die, and never more enjoy (which thing alone would be most grievous to me) your most sweet society, then to recant and revoke any truth which I have preached, and give occasion to overthrow the right course of studies. And elsewhere he thus wrote 
* Tom. 1. epist. p. 297. and Tom. 2. p. 340.  to Spalatinus. I had rather, as I have often said, die by the hands of the Romanists alone. And would by no means that Charles and his Counselors should interpose themselves in putting me to death. 
The Emperor Sigismond unhappy after Hus his death.  I know what misery befell Sigismond the Emperor after the martyring of Hus: how nothing prospered with him afterward, how he died without issue male, how his daughter's son Ladislaus also died, and so had he his name extinguished in one age of men: besides Barbara his Queen became a dishonour to the royal place she held; and other matters which you well know. But yet if it so please God, that I shall be delivered into the hands not only of the Papists & spiritual Governors, but of Temporal Magistrates also, the Lords will be done. Amen. And again thus to Lambert Thorn imprisoned. I rejoice with you most hearty, and give thanks to our Lord and Saviour jesus Christ, that he hath not only graciously given me the knowledge of his word, 
Tom. 2 Epist.  but made me see a plentiful and glorious increase of his grace in you. Wretched man that I am! It is reported that I first taught those things, for which you suffer, and yet shall be the last, or perhaps shall not be vouchsafed at all, to be made partaker of your imprisonments & Martyrdoms. Yet herein will I challenge something, and comfort myself in this, that your miseries, your bonds and imprisonments, the fires prepared for you are mine also: and so indeed they are, seeing I profess and preach the same things with you, and suffer and rejoice together with you.  

The chief points of Religion opened and cleared by Luther.  God by Luther and his fellow workmen opened and cleared the necessary doctrine of God's Church concerning the Mediator and justification of man before God, of the differences of the Law and the Gospel, of worship pleasing God, of Invocation: and other points. He was wont often to deplore the ungodly praying to the Saints departed, and said: That there were many reasons, why that invocation was execrable, and that this was one chief: namely, that by that profane custom the Testimony of Christ's Divinity was obscured, to whom both the writings of the Prophets and Apostles attribute the honour of invocation. These are the Idols which sharpen the barbarous sword of the Turk to cut of our necks. 
Melancthon Tom. 6. declam.  Nor will he ever be kept from shedding our blood, except in godly manner those things be reform. For how wicked and impious those hymns be, which are sung in the Pope's Quires, who knoweth not? O Mary, thou Mother of grace defend us from our enemy, and in the hour of death receive us. And again. Saint Dorothy create a new heart within us: Saint Catharin translate us from the troublesome sea of the world to the pleasures of Paradise: open Paradise for us.  
And that God's truth might be propagated to posterity, 
Luther's worthy pains in translating the Bible.  with continual and great labour and study he so plainly and perspicuously out of the original texts translated the Bible into the Germane tongue, that his translation may well serve in steed of a Commentary. He often speaketh of the labour and difficulty of this task. As in his letter to Wenceslaus Lincus. We are now busied in translating the Prophets, a work (God knoweth) of great pains and industry, to bring Hebrew writers to speak the Germane tongue; to leave their Hebrew idiom, and express themselves in our barbarous language: 
The difficulty of Jobs Translation.  This is as if the Nightingale should be compelled to imitate the Cuckoo, to leave her warbling melody, and fall into an unisone. And again to Spalatinus. In translating job we are put to very great pains in regard of the loftiness of the style: that this book may seem more impatient of our translation, than job himself of his friends comforting him: He may seem yet still to sit upon the dunghill. Unless perhaps the Author of the book desired, 
Luther's course in translating the Bible.  that it never should be translated. This is the reason why the Press maketh no better haste in this part of the Bible. In this work he used the pains and counsel of his colleagues, 
Tom. 1 epist. ●71.  whom elsewhere we have named, that they might be witnesses of his faithful care in dark places. 
Mathes. Sermon concerning Luther's life. p. 153.  He entreated Spalatinus to send precious stones from the Court, for his better knowledge of them: and took care that he might know the names and differences of certain beasts and fowls, and creeping things, and infects. He had Rams, Sheep, Calves killed and cut up at his house, and learned the names of their joints and the propriety of speech about them, from the butchers. Oftentimes, as himself relateth, he spent fourteen days together in the interpretation of one word or line with Melancthon and Aurogallus help. In their consultation, this was their course. Luther was Precedent in the work performed in the Monastery, and ever had by him the old Latin Translation, and his new one, and the Originill Text: To Melancthons' care was commended the Greek Bible; to Crucigers the Hebrew and Chaldee: other professors were employed in the perusing the Rabbins: and every one of them still came to the work well premeditated. Every one gave his judgement concerning the place to be translated, they compared all together, 
Luther's revising the first Edition of the Bible.  and at length concluded of the expression thereof. But Luther before his death revised the first edition: for one day teacheth another. For this pains we own him perpetual thanks: for it much benefits the Church, and informeth such as know not the original: yea it much pleasures the learned in the tongues for conference of translations. 
Who carped at this.  Yet this pains was blamed by Vicelius and Staphylus and other vassals of the Pope.  

Luther expositions of the Bible.  Luther also published many learned Expositions and Comments on the Scripture: Of which thus saith Erasmus. 
Erasm. judgement thereof.  In one leaf of Luther's Commentaries is more solid Divinity, then in many prolix Treatises of the Schoolmen, and other the like. He also refined and much enriched the Germane tongue: 
Luther's eloquence in his own tongue.  He translated out of Latin, some things which other thought not possible to be rendered in the vulgar tongue, and yet used most significant and proper words, so that some one word might seem to set the whole matter forth most expressly.  
Of the Pope Luther wrote, how he made use of the Mass even for the souls departed: and saith, that he with his Mass had gone not only into all corners of the world, but even into purgatory itself: here he useth a word in the Germane tongue signifying the noise 
* Isi binnunier gerum, Pett in die hell.  of his tumbling down into hell. Also he calleth Indulgence-Mongers, pursethreshers, because the Pope winnowed good money out of that chaff. There are full many such passages in his Germane writings. Well therefore said renowned Sturnius concerning him, Luther may be reputed very well the Master of our tongue, whether you speak of the purity or copiousness of it. The counsellors of Princes, the Judges of Cities, all Secretaries, all Ambassadors and Lawyers attribute this praise to him being a Divine. The cause defended by him was just and necessary, and of itself deserved the victory: but assuredly he shot forth the darts of his arguments, with the strong arms of true Oratory. If he had not revived Religion, if he had preached no Sermons; had he written nothing else, but what he divulged of the Scriptures translated, yet for this his pains, he deserved very excellent and perpetual glory. For if the Greek and Latin, and other translations be compared with the Germane, they come short for clearness, pureness, propriety, & agreeing with the original. I am persuaded that as no Painter could pass Apelles; so not any writer can go beyond Luther for his translation in our tongue.  
He began a matter, as was conceived, beyond the reach of man; 
Luther's adversaries.  and liable to extreme danger. But there is no counsel, no power prevalent against the Lord: who most admirably defended Luther living and dead against all his adversaries. Whilst he lived, he had most potent, most subtle enemies, and in a word, 
Secret plots against Luther.  all Antichrists kingdom: nor only did the Pope and his Bishops, his Universities and other Sophisters openly set upon him with Bulls and Treatises published: but designed to take him away closely with poison, daggers, guns, and other means. Concerning secret plots against him, they be well known. He thus speaks of them. There * is here a Polonian Jew hired with two thousand crowns to poison me: my friends have disclosed the plot to me by their letters. He is a Doctor of Physic, and dare attempt any thing, and will go about it with incredible craft and celerity. This very hour I caused him to be apprehended; what the event will be, I cannot say. This is the news. To Spalatinus also 
a Tom. 2. epist. 271.  he wrote, that there were many Actors of the plot, whom he would not have wracked, if they would not voluntarily confess by whom they were suborned, but endeavoured to have them set at liberty. Yet he addeth. Though I am fully persuaded that he was the man descried unto me, 
The Papists designs.  all marks of him did so rightly answer the description sent to me. Again, what the Papists did attempt, the words of Alexander the Pope's Legate do well declare. Of which Luther thus speaks. Spalatinus writeth 
b Tom. 2. epist. p. 8.  that Alexander was bold to say; Though you Germans, who pay the least sums of money to the Pope, have shaken of the yoke of servitude, yet we will take a course that ye shall be consumed with civil broils, and perish in your own blood.  
Concerning the fables and lies cast abroad in his life time, what should I say? 
Lies against Luther.  Of his country and parentage, it was bruited, that he was a Bohemian, and borne of (as they call them) heretical Parents. Then they laid aspersions upon his promotion at Wittenberg, and defamed it with sundry lies. Hear what he wrote to Spalatinus: That Ambassador, 
Tom. 2. epist. p. 8.  or I know not what of Ferdinand's, was with me, to see what manner of man I was, and how I carried myself. He said that it was told his Master, that I went up and down armed and guarded, and did spend my time among Queans, divers tavern hunters, and was notorious among all men, with I know not what other the like honours. But I am now well enured to such lies. How often was he reported to fly to the Bohemians? how often were scandals raised from his writings? 
Tom. 2. ep. p. 71. 85. 289.  how often was he called a flatterer of Princes, a trumpet of sedition? His bold speech and vehemency was a string much harped upon. Whence he saith of himself. Almost all men 
* Tom. 2. ep. pag. 6.  condemn me of two much eagerness. But I am of your mind, that it is Gods will to have the inventions of men in this manner thus revealed. For I see matters in this our age quietly handled to be quickly forgotten, and no man to regard them. And again. 
* Tom. 1. ep. p. 292.  Yet do not I deny, but that I am more vehement than is fit: which thing seeing they know so well, they should refrain from provoking me: How hard a thing it is to bridle the pen, you may well enough learn by yourself. And this is the reason, why I have ever been averse from showing myself in public matters: but the more averse that I was, so much the more was I carried against my own desire, yet never, unless most grievous wrongs were done, the Word of God or myself for its sake. Whereupon it fell out that had I not been apt by nature to vehemency and embittering my style, the very indignity of the matter would have urged a dead and stony heart to write sharply: how much more myself, who am of an ardent spirit, & writ not a dull stile. Monsters of men carried me beyond the due temper of modesty. For the warrant of this sharpness he used to allege the example of Christ, who called the Jews, an adulterous & perverse generation, a generation of Vipers, hypocrites, children of the Devil: and Paul's example, who calleth them dogs, va ne babblers, seducers, illiterate: yea Act. 13. most sharply inveighes against the false Prophet. Moreover Erasmus often used to say. In regard of the height of the diseases of this last age of the world, God hath sent them a sharp Physician. Also Charles the Emperor said. If the Pope's Priests were such as they should be, they would not need a Luther. Further he had divers spiritual tentations and terrible buffets of Satan: as namely in his sickness at Coburg, and at other times, when his body was weak. These much afflicted him, and sometimes made him lie as one dead; but by physic applied for his cure, and reading the Scripture, and singing of Psalms, which he used to call them about him unto, he was recovered, and eased of those affrights; and esteemed them but as the Devils traps, from which God would deliver him.  
In the dismal war of Germany, 
Charles the Emperor kept the soldiers from digging up Luther's bones.  scarce could the soldiers be restrained from exercising their cruelty upon his dead corpse. For when Wittenberg yielded to the Emperor Charles: and he came to see the town; the Spaniards would have digged up Luther's tomb, and burned his body, Charles the fifth (as faithful witnesses have related) said. Suffer him to rest till the day of resurrection, and the judgement of all men.  
But in the beginning of Luther's preaching, he minded not to have proceeded so fare, 
Tom. 1. ep. Luth. p. 230. b.  as the issue drew him to. For An. 1520. he thus wrote. I will offer them silence with all humility: so that others be also silent. For I will omit nothing on my part, which may conduce to peace: and have ever been careful so to do. I will therefore make ready an humble letter to the Pope: If matters prove calm as I hope, it is well. If not, it is well also: for it is God's pleasure so to have it. He often purposed also to have departed from the Papists malice. For thus he writeth to Spalatinus. Had not your letter come to my hands, I had prepared to have gone out of the way. And yet I am ready to be gone, or to stay. And again, I have not free liberty to speak or write; If I go hence, I will pour out my whole mind, and offer my life to Christ.  

Luther discerned not all truth at first. Tom. 1. ep. pag. 130.  He daily more and more discerned God's truth, and could not wind himself out of some errors in the beginning presently: for about the invocation of Saints thus he wrote An. 1518. My good Spalatinus, I never judged, that the worship of Saints was superstitious, nor the praying to them for matters especially pertaining to the body. For thus our neighbours the Pighards' heretics in Boemia conceit. For we in better manner obtain of God by his Saints any good thing (for assuredly all good is God's gift) then others get by Magicians and Wizards of the Devil, as the manner is. But this my meaning was, that it is superstitious, yea ungodly & wicked to beg of God and the Saints things corporal only, and to neglect the things which concern the soul and salvation, and are sued for according to Gods will: As if we forgot or believed not his word, saying; Seek first or chiefly the kingdom of God, and all these things shall be added to you. Yea every where Christ teacheth us to slight corporal matters, and our bodies, as base things in regard of our souls. Concerning the adoration in the Sacrament thus he wrote. I say 
a Tom. 2. ep. pag. 72.  it is free for us to adore Christ, and call upon him sub sacramento under the Sacrament. For he sins not, who doth not adore: nor doth he sin, who doth adore. Concerning the administration of the Lords Supper in the vulgar tongue thus he wrote. I wish the Mass 
b Tom. 2. ep. pag. 243.  might be used in the Mother tongue, rather than can promise to have it so. Because I cannot bring it to pass, as being a matter requiring both Music and the Spirit. So in the mean time I permit every man to abound in his own sense; till Christ inables me to say more. He first celebrated the Mass in the mother tongue, An. 1525. as he writeth to Langus and the members of Erford. This day we attend the Prince's command, 
Tom. 2. ep. pag. 301.  the next Lord's day we will publicly sing in the name of Christ: and Mass shall be in the mother tongue for the Lay people. But the daily service shall be in Latin, but we will have the Lessons in the vulgar tongue. These things ye shall have shortly published.  
Luther causes Psalmed in the Germane tongue to be used. 
Tom. 2. ep. pag. 230.  Concerning this thus he wrote to Spalatinus, An. 1524. We intent according to the example of the Prophets and ancient fathers of the Church, to make Psalms or spiritual songs for the common people, that the word of God may continue among the people, if not otherwise, yet surely in Psalms. We seek for Poets, where we may. Now seeing you have attained both the free use and Elegancy of the Germane tongue, I entreat you to take some pains with us in this business, and try how you can turn a Psalm into verse: as I have given you a pattern. I would have you not to use late invented and courtly terms: But make the verse to fit the simplest and most vulgar capacity: yet let the words be smooth and proper. Let the sense also be clear, and as near as may be to the original: yet may you use this freedom, as to vary the words sometimes, so that you keep the sense. I cannot perform the work so neatly, as I would, and therefore desire to try how near you can come to Heman, Asaph or Jeduthun.  
He taught many things sound and gravely about the Scripture and the authority thereof, as, That our faith was to be built on the Canonical books, 
Tom. 1. epist. p. 61.  the other books required our judgement. Of the word, the Sacraments and Ministers he taught. 
Tom. 2. epist. p. 273.  That we are planters and waterers, and are Ministers of the word of life and Sacraments of salvation: 
Tom. 1. epist. pag. 11.  but are not Givers of the increase. Concerning our Justice he said. Thou Lord art my justice: I am sin. Thou hast taken what I am, and given me, that which was thine. Thou hast taken that which thou wast not; and given me, that which I was not. 
Tom. 2. epist. pag. 371.  Concerning ceremonies he said. I condemn no Ceremonies, but those which are contrary to the Gospel. 
Tom. 2. epist. pag. 28.  Concerning Moses: As the learned men of the world say; that Homer is the father of all the Poets, the fountain, yea the Ocean of all learning and wisdom, and eloquence: so our Moses is the father and fountain of all the Prophets and sacred books: that is, of all heavenly wisdom and eloquence. Concerning humane learning. 
Tom. 2. epist. pag. 307.  I am persuaded that Theology could not wholly be kept sincere without the skill of other Arts. For heretofore, when knowledge of other learning was decayed or despised, Theologie did fall and lay neglected most miserably. Nay, I discern that the revelation of God's Word would never have become so glorious, unless first the Tongues and Arts had been brought into use and flourished, and made a way for Divinity, as John Baptist did for Christ. And elsewhere, I think they err, 
Tom. 1. epist. pag. 360.  and are extremely out of the way, who think the knowledge of Philosophy and of nature to be of no use for Theologie. Of Tentations thus he speaketh. I would have men, who are tempted, thus to be comforted with faith and hope: first to avoid solitariness, and still to have company and to sing Psalms and talk of holy matters. Then secondly, to be assuredly persuaded, (which though it be most difficult, yet is it the most ready cure) that those thoughts are not their own, but Satan's: and therefore that they should earnestly endeavour to turn their hearts to some other thoughts, and leave those evil thoughts to Satan. For to insist upon them, to strive with them, or to struggle to overcome them is a provoking and strengthening them, to a man's perdition without remedy. Of men distracted and fools this was his judgement. 
Tom. 2. epist. pag. 281.  I think that all fools and such as have not the use of reason are vexed or led aside by Satan: not that they are therefore condemned, but because Satan doth diversely tempt men, some grievously, some easily; some a longer, some a shorter time. And whereas Physicians attribute much to natural causes, and mitigate those evils by natural means sometimes; this cometh to pass, because they know not, how great the power and strength of the devils are. Concerning the Assembly at Auspurg, 
Tom. 1. epist. Melanct. pag. 408. to I Obenburg.  whose remembrance Melancthon delighted not in, because there such as endeavoured the propagation of the Gospel were censured by Charles the fifth, harshly and grievously. 
Tom. 5. oper. Jen. pag. 280.  Whereunto five Electors, thirty Ecclesiastical Princes, Secular Princes twenty three, Abbats twenty two, Earls and Barons thirty three, and thirty nine free Cities subscribed; Of this assembly, I say, this was Luther's judgement; Though after much expense ye see nothing done at Auspurg, yet thus I think: though their cost had been double, yet the public confutation of the sophisters and envious persons would be equivalent thereunto: for they sought to disgrace our doctrine with lies, as if it was the most erroneous that ever was heard. Of it also Brentius saith. The cost bestowed in all assemblies within the memory of men are not a sufficient price for the excellent treasure of the Confession and Apology. 
Conf. Theolog. Melanct. pag. 438.   

Tom. 2. epist. pag. 196. & 250.  Of the Lord's Supper thus Luther writeth. I neither can nor will deny this, that if Carolostadius or any other man within these five years could have persuaded me, that there was nothing in the Sacrament but bread and wine, he should have done me a singular kindness. For I have laboured much and been most studious about this points discussion, I have endeavoured with all possible intention of mind to clear and fully open this matter; because I well saw that hereby I could especially wound the Papists. Besides I had two others, who wrote to me more sound and acutely of this point, then Carolostadius, nor did so wrest the words to the conceit of their own humour. But I saw myself fast taken, and had no way left to escape. For the Text of the Gospel is so clear and powerful, that it cannot be shaken, much less be overthrown with words and glosses suggested by addle heads. Of this question he wrote a large Epistle and endeavoured to prove That Christ's flesh was not only eaten spiritually, 
Tom. 2. epist. pag. 196.  but corporally. And whereas elsewhere he speaketh otherwise of this matter, there be some, who affirm that he opened his mind thereof a little before his death. For 'tis said, 
Mellific. Histor. part. 3. pag. 450.  that as he was fitting himself for his journey to Isleben, jan. 23. An. 1546. he affirmed to Melancthon, that he confessed, that he had gone too fare in the Sacramentary controversy. And when Melancthon persuaded him to explicate his mind by publishing some book: he answered; that by this course he should derive a suspicion on all his doctrine as faulty: but Melancthon might do as he saw cause, when he was dead. The witnesses of this his speech are Melancthon, Herbert de Langen, Daniel Burenius Cons. of Breme and others.  
When Antonius Musa the Pastor of Rochle on a time complained; that he himself could not believe, what he taught others. Luther answered, I thank God that I hear others to be affected to the Papists doctrine, as I was. He was wont to say, that a preacher should beware of bringing three dogs into the pulpit with him, pride, covetousness, envy. This rule he gave concerning government of ones self in preaching. When, saith he, You see the people hear most diligently, conclude that they will go away more cheerfully.  
He judged them in Prince's Courts to undergo the greatest labours, who are compelled to drink so extremely, that they cannot rest night or day. When a Stone was brought unto him out of the Mansfeild Stone-pits: wherein was the image of the Pope with a triple Crown. Lo, said he, the Pope must be revealed and extolled by Metal Mines, and diggers of Metals.  
Three things, said he, make a Divine. Meditation, prayer, tentation. And that three things were to be done by a Minister. 1. He must read the Bible over and over. 2. Pray earnestly. 3. Always be a learner. And that they were the best preachers to the people, who spoke as to Babes in Christ, in the ordinary strain, popularly and most plainly. When he visited the Churches in Saxony, and a country man repeated the words of the Creed in the vulgar tongue, saying, I believe in God the Father Almighty. He asked the country man, what was meant by Almighty? who answered; I know not. Luther said, neither do I nor any learned man know it. Only believe thou that God is thy father, and that he can and will preserve thee and thine.  
He took delight to express some things in his own tongue, and in Rhyme. Of which some were to this sense and meaning.  

Eat what is sodden well;  
Drink what is pure and clear:  
That thou the truth doth tell,  
To all let it appear.   

Speak not to all, what ever thou dost know:  
If thou be well, keep wisely were thou art:  
Conserve with care, what ever is thine own,  
Mischance surefooted comes like th' nimble Hart.   

Be silent in due time, abstain, sustain,  
Hold up thy head. Of need to none complain.  
Despair not of God's help, thy state to stay:  
Who sends assistance to us every day.   
He was in his private converse of such behaviour that his life was a pattern of virtue. 
Luther's private life.  As he dined or supped, oftentimes he would dictate matter to be preached; sometimes correct the faults of the press, sometimes he would recreate himself and others with Music. He was by nature (which Melancthon would often wonder at) a moderate eater and drinker: and yet had no small or weak body: 
His temperance.  He hath been seen for four days together and being in health, to eat and drink nothing at set meal times: and often at other times for many days to be content with a little bread and fish. I will say nothing how in the Cloisters he macerated himself with watch, fasting, labours. Oftentimes being invited to banquets, 
Tom. 1. ep. p. 2●5.  he went not, because he would not lose his time, I, said he, lose too much time by invitations to feasts here in the City: I know Satan hath such an hand in it: that I may not deny it, and yet it doth me harm to accept the courtesy. In company he was familiar, pleasant, courteous, yet grave, as beseemed a man of his place. He was affable, and studious of truth.  

His zeal in prayer.  Melancthon affirmeth, that he often found him at prayer with great ardency and tears imploring God for the whole Church. He set apart every day a certain time for reading some Psalms, and intermixed his own prayers and tears with them. He often used to say; that he was offended with them, who either through idleness or variety of employment said, that it was enough to pray with groans only. And for that end, said he, forms of prayer are prescribed us by the will of God, that reading might inflame our minds, yea that the voice also might profess, what God we call upon.  

His recreations.  When he recreated his mind, and took it of from study, he delighted to play at Chess, and was skilful at it. He sometimes practised the art of Turning with his servant Wolfgang: and would say: if the world should deny us sustenance for my pains in God's word, we would learn to get our live with our hands. 
Tom. 2. ep. p. 293. and 334.  Sometimes he did play on an Instrument, sometimes shoot. He was careful also of the neatness of his garden, and desired of his friend's variety of plants to furnish it: So that he had no vacant time. Of his employments thus he writeth. I am very full of employment: 
Tom. 2. ep. p. 365.  the Psalter requireth a whole man: preaching to the people might well require all my pains: my course of worshipping God and prayer might wholly busy me: my pains in expounding Scripture by writing, my writing Epistles, my care of other men's affairs taketh up my time; my converse with my friends (which I use to call a feeding of my corpse) doth very badly steal away a great part of my time. It was his usual course either to meditate, or to read, or preach, or to give good counsel to his friends: so that he was never idle.  
He was very liberal to the poor. 
Luther's liberality.  On a time when a student asked some money of him, he bade his wife give him some thing: and when she excused the matter in regard of their penury at that time: he took up a silver cup and gave it to the Scholar, and bid him sell it to the Goldsmith, and keep the money for his occasions. When a friend sent him 200. angels of gold from the metal-mines, he bestowed them all on poor students: When john the elector gave him a new gown: he said, 
Mathes. in his serm. p. 144.  that he was made to much of: for if here we receive a full recompense of our labours, we shall hope for none in another life. When the same elector offered him a vain of Metals at Sneberg: he refused it, lest he should incur the tentation of the Devil, who is Lord of treasure under the Earth. 
Tom. 2. ep. pag. 342.  He took nothing of Printers for his copies, as he writeth, saying. I have no plenty of money: and thus yet I deal with the Printers: I receive nothing from them for recompense of my many copies, 
How he dealt with Printers.  sometimes only I receive of them one copy. This I think is due to me, whereas other writers, yea translators, for every eight leaves have an Angel. Concerning money given him, thus he writeth. The hundreth Angels given me I received by Tanbenhem: and Schart gave me fifty: that I stand in fear, that God will give me my reward here. But I protested that I would not so be satisfied by him, I will either presently repay it, or spend it. For what should I do with so much money? I gave one half of it to P. Prior, and made him a joyful man.  

His loving affection to his children.  He was very lovingly affectioned towards his children, and gave them liberal education: He kept in his house a Schoolmaster to train them up in good arts and a godly life. When he saw Magdalen his eldest daughter ready to die, he read to her that in Esay 26.19. Thy dead servants shall rise again, together with my dead body shall they arise. Awake and sing ye that dwell in the dust: For thy dew is as the dew of herbs, and the earth shall cast out the dead. Come my people, enter into thy chambers, and shut thy doors about thee: Hid thyself as it were for a little moment, until the indignation be overpast. My daughter enter thou into thy chamber with peace: I shall ere long be with thee. For God will not permit me to see the punishments hanging over the head of Germany. And upon this wept plentifully. But in public when he went along with the Hearse he bridled his affection, and was not seen to shed one tear. And as all men of excellent spirits have a zealous anger in due place. 
His anger & zeal.  So Luther by nature was vehement, but yet placable: As appeareth in this, that when Melancthon much moved to passion once came unto him, and all the rest were very mute, Luther uttered this verse.  
Vince animos irámque tuam, qui caetera vincis.  
Thine own heart overcome, thy fury tame,  
Who all things else hast stoutly overcame.  
And then smiling said, we will not further dispute of this matter, and turned his speech to other occasions.  
He foresaw and foretold many things, as the combustion which risen in Germany; saying, 
Tom. 2. epist. p. 10. & p. 207.  I am very much afraid, that if the Princes give ear to Duke George his ill counsel, there will arise some tumult, which will destroy all the Princes and Magistrates in all Germany, and engage in it all the Clergy. Of the death of Frederik Elector of Saxony, thus he writeth. 
Tom. 2. epist. pag. 10.  If God in heaven hath resolved in wrath to deal with us, that neither our prayers, nor counsels of amendment can hinder it, let us obtain this that our Josias may sleep in peace, though the world be left to go into its Babylon.  
Of the covetousness of Germany and the dearth there, thus he speaketh. We fear famine, 
Tom. 2. epist. pag. 207.  and we shall suffer it, and find no remedy for it. And when as without necessity, we are solicitous to prevent famine, like wicked and incredulous Gentiles, and neglect the word of God and his work; he will permit shortly a dismal day to come upon us, which will bring with it whole Wain-loads of cares; which we shall neither have power or means to escape. Divers other things he also foretold.  

Of Luther's He●l●●.  He had his health competently well, but that sometimes he was troubled with headache, especially in his elder years. Whereupon he was afraid of some violent Apoplexy: and when he felt a swimming in his head, or noise in his ears, he used to say: Lord jesus, smite me gently, for I am absolved from my sins according to thy word, and am fed unto life eternal by thy body and blood. Thine Apostle John and our Elector were taken out of this world, by this kind of death. He endured often tentations, whereupon he said: All here are in health except Luther, who is sound in body, and without suffers at no man's hand in the world: only the Devil and all his Angels vex him.  

Of Luther's person.  He was of an indifferent stature, of strong body, of so Lionlike a quickness of his eyes, that some could not endure to look directly upon him, when he intentively beheld them. They say that one of mild spirit, who could not endure in private to talk with Luther; was courteously used by Luther, yet was so pierced with the quickness of his eyes, that being amazed he knew no course better than to run from him. His voice was mild and not very clear, whereupon, when on a time there was mention at table about Paul's voice, which was not very perfect and full: Luther said; I also have a low speech and pronunciation. To whom Melancthon answered. But this small voice is heard very fare and near.  

Of his wife and children after his ●eath.  In wedlock he lived chastely and godly above twenty years, and when he died, left three sons and Catharin de Bora a widow, who lived after his death seven years. To her it was a great grief that her husband died in a place fare from her, so that she could not be with him, and perform the last conjugal offices to him in his sickness. In the time of the war which presently followed, she wandered up and down with her orphans, and in banishment was exposed to many difficulties and dangers: And besides the miseries of widowhood, which are full many, the ingratitude of many did much afflict her: for where she hoped for kindness in regard of her husband's worthy and noble deserts of God's Church, often she was put of with great indignity. When afterward her house at Wittenberg in time of pestilence was infected, she for her children's safety, as became a godly mother, betook herself to Torg, where 〈…〉 also an University. But in the way, when the hor●●s affrighted ran out and seemed to endanger the waggon, she amazed not so much for her own, as her children's preservation, leapt out of the waggon, whereby poor wretch she grievously bruised her body in the fall, and being cast into a pool of cold water, caught thereby a disease, of which she lay sick three months in banishment, and pining away at length died quietly in the year, 1552.  
Luther's writings were published at Wittenberg and jene in several Towns both in Latin and the Germane tongue. 
Luther's writings.  Part of them were expositions of Scriptures, part doctrinal, part polemical. Of these this was his own judgement. Above all I beseech the godly Reader; and I beseech him for our Lord jesus Christ's sake, 
His judgement of them in the Praes. of Tom. 1. Lat. Work printed at Wittenberg.  that he would read my writings judiciously, and with much pitying my case. And let him know, that I was formerly a Monk and a most furious Papist, when I first entered into the cause undertaken by me: yea, I was so drunk & drowned in the opinions of Papism, that I was most ready to kill all men, if I could, or to assist and consent to their attempts that did kill them, who even in one syllable should descent from the Pope. Such a Saul was I, as some that be yet alive. I was not so cold and calm in defending Popery as was Eckius and his mates, who more truly for their bellies sake seemed to defend Popery, then that they were serious in the cause: yea they seem still to me to laugh at the Pope in secret, as Epicureans. But I proceeded in the Pope's defence earnestly, because I set before mine eyes the last day of judgement, and trembled thereat: and desired from my very heart to attain salvation. In another of his writings, he in a manner wisheth his books extinct, 
Tom. 7. Jen. Germ. p. 288.  saying. Alas, my friends should not trouble me: I have enough to do with the Papists, and might almost say with Job and Jeremy, would I had not been born, yea almost say, I would I had not published so many books: and would not care, if they were all perished. 
The Antimonians.  Let other such spirited men's writings be sold in every shop, as they desire.  
Luther also was much against it, that any man should be called a Lutheran after his name. 
Tom. 2. Jen. Germ. p. 69.  Because the doctrine was not his, neither did he die for any one; and because Saint Paul would not endure to have it done by his own person, 1 Cor. 3. Against this humour of men also. Luther said. How should it come to pass, that I a sack of worm's meat should be accessary to this, that the children of Christ should be called after my base and unworthy name. He also much opposed the title of Lutherans, because we be all Christians, and profess the doctrine of Christ: as also because the Papists are guilty of this crime, by calling themselves Pontificians. 
In his b. of Rhetoric. Exer.  We ought not to imitate them in evil. Of Luther's books thus writeth Sturmius. I remember that in an epistle of Luther's to Wolfgangus Capito, which is in Conradus Hubert's Library some years ago I read, That he himself took content in none of his books, but only in his Catechism and his book against Free Will.  
For a conclusion I will here add Melancthons' judgement concerning the Talents by God bestowed on Luther and others. Pomeranus, saith he, 
Melancth. in Mathes. serm.  is a Grammarian, and explains the force of words, I intent Logic and show the context of the matter, and the Arguments, Justus Ionas is an orator, and copiously and elegantly discourseth: But Luther is all these, a very miracle among men. What ever he saith, 
Camerarius in Melancth. life pag. 251.  what ever he writeth it, peirceth men's minds and leaves behind it a wonderful sting in their hearts. And Camerarius speaketh thus of Luther. The name of Luther is so odious to some, that they detest the hearing it: on the contrary other endure not that any thing should be found fault with, which either he speak or did: & if any man dare speak against him, they declaim against him presently, as one guilty of impiety. They who thus extol the name and authority of Martin Luther, as not doubting to elevate him above the condition and measure of Mortal men, should see to it, that they do not wrong the good name of so excellent and admirable a man by attributing too much to him: and that they do not seem to shelter and protect their audaciousness, under his excellency. And those calumniators, who not only condemn all his writings as ungodly and turbulent, now also, if they had any wit, might remember and consider, what is gotten by bitter envy, contumacy, froward opposition and outrageous clamours.  

Wolf. Severus of Luther.  Wolfgang Severus Tutor of Ferdinando of Austria, afterward Emperor, wrote a distich encomiastic upon Luther to this purpose.  
Of japhets' race hath Luther's like ne'er been,  
And his superior, sure, will ne'er be seen.  
His Impreze was a Rose and a Cross, the explication whereof is this.  
A Rose and Cross great Luther's heart disclose.  
The Rose, his joy, the Cross, Christ's yoke, he chose.  
Thus have we described Luther's Life and Death out of his own and other learned men's writings: in perusing whereof, the Reader is to be entreated (which thing Luther himself requested concerning his whole works) to judge well what he readeth, and to consider well, whence Luther came, and at what time he wrote, namely, out of the dark mists of Popery, and when the rays of the Gospel began again to show themselves.  
FINIS.    

Errata.  
PAg. 2. l. 3. borne at. p. 7. l. 18. Dominica. p. 8. l. 9 controversy. p. 10. l. 14. were by Erasmus writings. p. 13. l. 4. to Hal. p. 17. l. 21. ●eeing justly pref. p. 21. l. 29. Baraimas. p. 29. l. 25. Aleander. p. 34. l. 28. his Jester. p. 37. l. 7. and lay many. p. 42. l. 6. name of. p. 56. l. 23. and against ●uth. p. 61. M. Glacius. p. 64. l. pen. refuted. p. 65. l. 4. provoked. l. 5. Hyperaspistes. l. 12. Melancthon. l. pen. Carolostadoes. p. 66. l. 16. Hesse. p. 68 l. 12. words. p. 68 l. 28. Priscilianists. p. 69. l. 1. suddenly sick. l. 2. but by the. p. 69. l. 25. son thus. p. 72. Pontanius. l. 26. the rudersort. p. 74. l. 18. M●rotatos moros. p. 75. l. 25. Scheurlerus. p. 78. l. 9 I am like. p. 100 l. 10. whereas. l. 21. Cruciger. p. 113. l. 10. in faiths. p. 121. l. 25. Sturmius. p. 123. Aleander l. 29. ●licers. p. 127. l. 18. the ministers of. l. 25. caused Psalms. p. 132. l. 9 judged.