before dynner, and assigned hym the place▪ On Sainte Georges daye a certaine Chapleine of the Archebishop of Triers, about supper tyme came to Luther, by the com∣maundement of the Byshop, signifying that at that houre and place prescribed, he must the morowe after haue accesse to his maister.
The morow after saynt Georges day, Luther obeying the Archbishops commaundement, entred his palace, be∣ing accompanyed thither with his sayd chaplayne and one of the Emperours Heraldes, and such as came in his com∣pany out of Saxony to Wormes, with other his chiefe frendes: where as Doctour Voeus, the Marques of Ba∣des chaplein began to declare and protest in the presence of the Archbishop of Triors, Ioachime Marques of Bran∣deburge, George Duke of Saxonye, the bishops of Aus∣burge and Brandeburge, the Earle George, Iohn Bo••ke of Strasburge, Uerdcheymer and Peutinger Doctours, that Luther was not called to be conferred with, or to dis∣putation, but onely that the princes had procured licence of the Emperors maiesty, through Christian charity, to haue liberty graunted vnto them, to exhort Luther beningly & brotherly.
He sayd further, that albeit the Councels had ordeyned diuers thinges, yet they had not determined contrary mat∣ters. And albeit they had greatly erred, yet theyr authority was not therefore abased or at the least, not so erred, that it was lawful for euery man to impugne theyr opinions: in∣ferring moreouer many thinges of Zacheus and the Cen∣turion: Also of the constitutions and traditions and, of Ce∣remonies ordeyned of men, affirming that all these were e∣stablished to represse vices, according to the qualitye of ty∣mes: and that the Church could not be destitute of human constitutions. It is true (sayde he) that by the fruites the tree may be known, yet of these lawes and decrees of men, many good fruites haue proceeded: and sainct Martin, saint Nicholas, and many other Sayntes haue bene pre∣sent at the Councels.
Moreouer, that Luthers bookes would breede a great tumult and incredible troubles, and that he abused the cō∣mon sort wich his booke of Christian liberty, encouraging them to shake of theyr yoke, and to confirme in them a dis∣obedience: that the world nowe was at another stay, then when the beleuers were all of one hart and soule, and ther∣fore it was requisite and behouefull to haue lawes. It was to be considered (sayde he) albeit he had writtē many good thinges, and (no doubt) of a good mind, as De Triplice iusti∣tia, and other matters, yet howe the deuill now by craftye meanes goeth about to bring to passe, that all his workes for euer should be condemned: for by these bookes which he wrote last, men (sayd he) would iudge and esteeme him, as the tree is knowen, not by the blosome, but by the fruit.
Here he added something of the noone deuil, and of the spirite comming in the darcke, and of the flying arrow. All his oration was exhortatory, full of Rhetoricall places of honesty, of vtility, of lawes, of the daungers of conscience, and of the common particular wealth, repeating ofre this sentence in the proheme, midle, and epilogue of his oratiō: that this admonition was geuen him of a singulare good will, and great clemency. In the shutting vp of his orati∣on, he added manacinges, saying: that if he would abide in his purposed intent, the Emperour woulde proceede fur∣ther, and banish him from the Empyre, perswading hym deliberately to ponder, and to aduise these and other thin∣ges.
Martin Luther answered, Most noble Princes, and my most gracious Lordes, I render most humble thankes for your benignityes and singuler good wils, whence procee∣deth this admonition: For I knowe my selfe to be so base, as by no meanes I canne deserue to bee admonished of so mighty estates.
Then he franckely pronounced, that he had not reproo∣ued all Councels, but onely the councel of Constance, and for this principall cause, for that the same had condemned the word of GOD, which appeared in the condemnation of this article proponed by Iohn Hus: The Church of Christ is the Communion of the predestinate. It is euident (sayde he) that the Councell of Constance abolished this Article, and consequently the Article of our fayth: I beleue the holy chur∣che vniuersall: and sayd that he was ready to spend life and bloud, so he were not cōpelled to reuoke the manifest word of God, for in defence therof we ought rather to obey God then men: And that in this he could not auoid the scandall, or offence of fayth, for there bee two maner of offences, to wit, of charity, and of fayth. The slaunder of charity consi∣steth in maners and in life. The offences of fayth or doc∣trine rest in the word of God: and as touching this last, he could escape it no maner of wayes, for it lay not in his po∣wer to make Christ not to be a stone of offence. If Christes sheepe were fedde with pure pasture of the gospell, if the fayth of Christ were sincerely preached, and if there were good Ecclesiasticall magistrates who duely would execute theyr office: we shoulde not neede (sayth he) to charge the Church with mens traditions. Further, that he knew wel wee ought to obey the Magistrates and higher powers, how vniustly and peruersly so euer they liued. We oughte also to be obedient to theyr lawes and iudgementes: all which he had taught (sayd he) in all his works, adding fur∣ther that he was ready to obey them in all poyntes, so that they enforced him not to deny the word of God.
These wordes finished, Luther was bid stand aside, & the Princes consulted what answere they might geue him. This done, they called him into a parlor, whereas the fore∣said Doctour Voeus repeated his former matters, admoni∣shing Luther to submit his writinges to the Emperour, & to the Princes iudgement.
Luther answered humbly and modestly, that he coulde not, neither would permit that men shoulde say he woulde shunne the iudgement of the Emperour, Princes, and su∣periour powers of the Empyre. So farre was it off, that he woulde refuse to stand to theyr tryall, that he was con∣tented to suffer his writings to be discussed, considered and iudged of the simplest, so that it were done with ye authority of the worde of God, and the holy Scripture: and that the word of God made so muche for him, and was so manifest vnto him, that he could not geue place, vnlesse they coulde confounde his doctrine by the worde of God. This lesson (sayd he) he learned of S. Austē, who writeth, that he gaue his honour onely to those bookes which are called Canoni∣call, that he beleued the same onely to be true. As touching other Doctors, albeit in holynesse and excellēcy of learning the passed, yet he would not credit them further then they agreed with the touchstone of Gods word. Further (sayde he) S. Paule geueth vs a lesson, writing to the Thessalo∣nians: Proue all thinges, folow that is good. And to the Gala∣thians: Though an Aungell should descende from heauen, if hee preach any other doctrine, let him be accursed, and therefore not to be beleued.
Finally he meekely besought them, not to vrge his cō∣science captiued in the bands of the word of God and holy scripture, to denye the same excellent worde. And thus hee commended his cause and himselfe to them, and specially to ye Emperours maiesty, requyring they fauour, yt he might not be compelled to doe anye thing, in this matter against his conscience: in all other causes he would submit himself with all kinde of obedience and due subiection.
As Luther had thus ended his talke, Ioachimus Ele∣ctor, Marques of Brandeburge, demaūded if his meaning was thus, that he woulde not yelde, vnlesse he were con∣uinced by the Scripture? Yea truely right Noble Lorde (quoth Luther) or els by auncient and euident reasons. And so the assemble brake, and the Princes repayred to the Emperours Court.
After theyr departure, the Archbishoppe of Triers, ac∣companyed with a fewe his familiars, namely Iohn Ec∣kius his Officiall, and Cochleus, commaunded Luther to repayre into his parlour. With Luther was Hieronimus Scurffius, and Nicholas Ambsdorff, for his assistaunce. Then the Officiall beganne to frame an argument like a a Sophist and Canonist, defending the Popes cause: that for the most part at all times holy Scriptures haue engen∣dred errors, as the error of Heluidius the heretique, out of that place in the Gospell, where is expressed: Iosephe knewe not his wyfe tyll she was deliuered of her first childe. Further, he went about to ouerthrow this proposition, that the Catho¦lique Church is the Communion of Sayntes.
Martin Luther and Hierome Scurffe reprooued (but modestly) these follies, and other vain and ridiculous mat∣ters, which Eckius brought forth as thinges not seruinge to the purpose. Sometime Cochleus would come in with his fiue egges, and laboured to perswade Luther to desiste from his purpose, & vtterly to refraine thenceforth to write or teach, and so they departed.
About euening the Archbishopp of Triers aduertised Luther by Ambsdorff, that the Emperours promise made vnto him, was prolonged two daies, and in the mean sea∣son he would conferre with him the nexte day, and for that cause he would send Peutinger, and the Doctour of Bade which was Voeus, the morow after to him, and he himselfe would also talke with him.
The friday after, whiche was S. Markes day, Peu∣tinger, and the Doctour of Bade trauelled in the forenoone to perswade Luther simply and absolutely to submitte the iudgement of his writinges to the Emperor and Empire. He aunswered he would doe it, and submit any thing they