Luther on Confession--True absolution--Antichrist--Rally
around Luther--Satires--Ulric von Hütten--Lucas Cranach--The
Carnival at Wittemberg--Staupitz intimidated--Luther's
Labours--Luther's Humility--Progress of the Reformation.
[Sidenote: LUTHER ON CONFESSION AND TRUE ABSOLUTION.]
If the legates of Rome failed with the mighty of the world, the
inferior agents of the papacy succeeded in producing disturbance among
the weak. The militia of Rome had heard the command of their chief.
Fanatical priests employed the bull in alarming consciences, and
honest but ill informed ecclesiastics regarded it as a sacred duty to
act conformably to the instructions of the pope. Luther had begun his
struggle against Rome in the confessional,[350] and in the
confessional Rome gave battle to the adherents of the Reformer. The
bull, though openly contemned by the nation, became powerful in these
solitary tribunals. "Have you read the writings of Luther," demanded
the confessors, "do you possess them? do you regard them as sound or
as heretical?" If the penitent hesitated to pronounce the anathema,
the priest refused him absolution. Several consciences were troubled.
The people were strongly agitated. This skilful manœuvre promised
to restore to the papal yoke whole districts already gained to the
gospel. Rome congratulated herself on having, in the thirteenth
century, erected a tribunal destined to bring the free consciences of
Christians under subjection to the priests.[351] While it continues in
force her reign is not ended.
[350] Vol. i, to p. 20.
[351] In 1215, by the fourth Lateran Council, under Innocent III.
Luther became aware of these circumstances. Single handed what will he
do to defeat the manœuvre? The Word--the Word uttered loudly and
boldly: such is his weapon. The Word will search out these alarmed
consciences, these frightened souls, and strengthen them. A powerful
impulse was required, and Luther's voice was heard addressing
penitents with heroic boldness, and a noble disregard of all secondary
considerations. "When you are asked," says he, "whether or not you
approve my books, answer, 'You are a confessor, and not an inquisitor
or a gaoler. My duty is to confess what my conscience dictates; yours
not to probe and discover the secrets of my heart. Give me absolution,
and thereafter dispute with Luther, the pope, and whomsoever you
please; but do not connect the sacrament of peace with strife and
combat.' If the confessor will not yield, then," continues Luther, "I
would rather dispense with his absolution. Give yourself no
uneasiness; if man will not absolve you God will absolve you. Rejoice
in that you are absolved by God himself, and present yourself without
fear at the sacrament of the altar. The priest will have to account at
the final judgment for the absolution which he shall have refused you.
They may indeed refuse us the sacrament, but they cannot deprive us of
the strength and grace which God has attached to it.--God has placed
salvation neither in their will nor in their power but in our faith.
Leave their sacrament, altar, priest, church: the Word of God
condemned in the bull is more than all these things. The soul can
dispense with the sacrament, but cannot live without the Word. Christ,
the true Bishop, will himself undertake to nourish you spiritually."[352]
[352] Und wird dich der rechte Bischoff Christus selber speisen. (L.
Op. lxvii, p. 563.)
[Sidenote: ANTICHRIST. RALLY AROUND LUTHER.]
Thus, Luther's voice found its way into families, and alarmed
consciences, imparting to them courage and faith. But it was not
enough for him merely to defend himself; he felt it his duty to attack
and return blow for blow. Ambrose Catherin, a Roman theologian, had
written against him. [353]"I will stir up the bile of the Italian
beast," said Luther; and he kept his word. In his reply, he proved by
the revelations of Daniel and St. John, by the epistles of St. Paul,
St. Peter, and St. Jude, that the reign of Antichrist, predicted and
described in the Bible, was the papacy. "I know for certain," says he,
in conclusion, "that our Lord Jesus Christ lives and reigns. Strong in
this assurance, I would not fear several thousands of popes. May God
at length visit you according to his infinite power, and cause the day
of the glorious advent of his Son to shine, that day in which he will
destroy the wicked. And let all the people say, Amen!"[354]
[353] Italicæ bestiæ bilem movebo. (L. Ep. i, p. 570.)
[354] Ostendat illum diem adventus gloriæ Filii sui quo destruatur
iniquus iste. (L. Op. Lat. ii, p. 162.)
And all the people did say, Amen! A holy fear took possession of men's
souls. They saw Antichrist seated on the pontifical throne. This new
idea, an idea which derived great force from the prophetical
description, being thrown by Luther into the midst of his age, gave
Rome a dreadful shock. Faith in the divine Word was substituted for
that, which, till then the Church alone had obtained, and the power of
the pope, which had long been adored by the people, became the object
of their hatred and terror.
Germany replied to the papal bull by surrounding Luther with
acclamation. The plague was in Wittemberg, and yet arrivals of new
students daily took place, while from four to six hundred pupils
regularly took their seats in the academic halls at the feet of Luther
and Melancthon. The church of the convent and the town church were too
small for the crowds eager to hear the words of the Reformer. The
prior of the Augustins was in terror lest these churches should give
way under the pressure of the audience.[355] But the movement was not
confined within the walls of Wittemberg: it extended over Germany.
Letters full of consolation and faith, from princes, noble and learned
men, reached Luther from all quarters. He showed the chaplain more
than thirty of them.[356]
[355] Es möchte noch gar die Kirche und Capelle um der menge willen
einfallen. (Spalatin in Seckend. p. 295.)
[356] Mehr als dreyssig Briefe von Fürsten.... (Ibid.)
One day the Margrave of Brandenburg, with several other princes,
arrived at Wittemberg to visit Luther. "They wished to see the
man,"[357] said the Margrave. In fact all wished _to see the man_,
whose word alarmed the pope, and caused the pontiff of the West to
totter on his throne.
[357] Videre enim hominem voluerunt. (L. Ep. i, p. 544, Jan. 16,
1521.)
[Sidenote: SATIRES. ULRICH VON HUTTEN.]
The enthusiasm of Luther's friends increased from day to day.
"Unparalleled folly of Emser!"--exclaimed Melancthon--"to presume to
measure weapons with our Hercules, overlooking the finger of God in
the actions of Luther,[358] as the king of Egypt overlooked it in the
hand of Moses." The mild Melancthon found strong expressions to
excite those who seemed to him to retrograde or remain stationary.
"Luther has stood up for the truth," wrote he to John Hess, "and yet
you keep silence. He still breathes, he still prospers, though Leo is
indignant and roars with rage. Remember, it is impossible for Roman
impiety to approve of the gospel.[359] How should this unhappy age be
without its Judases, Caiaphases, Pilates, and Herods? Arm yourself
then with the power of the Word of God against such adversaries."
[358] ... Dei digitum esse quæ à Martino fiant. (Corp. Ref. i, p.
282.)
[359] "Non posse Evangelium Romanæ impietati probari." (Ibid. p. 280.)
All the writings of Luther, his Lord's Prayer, and especially a new
edition of the German theology, were eagerly devoured. Reading
societies were formed, for the purpose of procuring his works, for the
use of the members. Friends made new impressions of them, and
circulated them by means of hawkers. They were also recommended from
pulpits. A German church was demanded, one in which no dignity should
in future be conferred on anyone who was not able to preach to the
people in German, and the German bishops of which should every where
oppose the papal power.
Moreover, cutting satires directed against the leading
Ultra-Montanists were circulated throughout the provinces of the
empire. The opposition united all its forces around this new doctrine,
which give it precisely what it wanted, by justifying it in regard to
religion. The greater part of the lawyers, weary of the quirks of the
Ecclesiastical tribunals, attached themselves to the Reformation, but
its cause was keenly embraced above all by the Humanists. Ulric von
Hütten was indefatigable. He wrote letters to Luther, to the legates,
and the leading men of Germany. "I tell you, and tell you again, O
Marinus!" said he to the legate, Carracioli, in one of his
publications, "the mists with which you blinded us are cleared
away--the gospel is preached--the truth proclaimed--the absurdities of
Rome treated with contempt--your ordinances languish and die--liberty
begins."[360]
[360] "Ablata illa est a vobis inducta olim nostris oculis caligo,
prædicatur Evangelium .. spes est libertatis" ... (Ulric ab Hütten
Eques Mar. Carrac. L. Op. Lat. ii, p. 176.)
[Sidenote: LUCAS CRANACH. THE POPE IN EFFIGY.]
Not contenting himself with prose, Hütten had recourse to verse also.
He published his Cry on the Burning by Luther.[361] Appealing to Jesus
Christ, he prayed him to consume, with the brightness of his
countenance, those who dared to deny his power. He began, moreover, to
write in German. "Hitherto," said he, "I have written in Latin, a
language which all could not comprehend, but now I address myself to
my country." His German rhymes laid open and enabled the people to
read the shameful and voluminous record of the sins of the Roman
Court. But Hütten was unwilling to confine himself to mere words; he
was impatient to bring his sword into the struggle, for he thought
that by the swords and halberds of the many valiant warriors, of which
Germany was proud, the vengeance of God was to be accomplished. Luther
opposed his infatuated projects. "I would not," said he, "that men
should fight for the gospel by violence and carnage. I have written so
to Hütten.[362]
[361] "Quo tu oculos, pie Christe, tuos, frontisque severæ Tende
supercilium, teque esse ostende neganti Qui te contemnunt igitur,
mediumque tonanti Ostendunt digitum, tandem iis te ostende potentem.
Te videat ferus ille Leo, te tota malorum Sentiat inluvies,
scelerataque Roma tremiscat, Ultorem scelerum discant te vivere
saltem, Qui regnare negant" ...(In Incendium Lutheranum Exclamatio
Ulrichi Hütteni Equitis Mar. Carrac. L. Op. Lat. ii, p. 176.)
[362] Nollem vi et cæde pro Evangelio certari; ita scripsi ad hominem.
(L. Ep. i, p. 243.)
The celebrated painter, Lucas Cranach, published, under the title of
the _Passions of Christ and Antichrist_, engravings which represented,
on the one hand, the splendour and magnificence of the pope, and on
the other, the humility and sufferings of the Redeemer. Luther wrote
the inscriptions. These engravings, executed with great spirit,
produced an astonishing effect. The people withdrew from a church
which appeared so opposed to the spirit of its Founder. "This work,"
said Luther, "is excellent for the laity."[363]
[363] Bonus est pro laicis liber. (L. Ep. i, p. 571.) It would be
worth while to make a new impression of this work; I found a copy of
it in the library of Zurich.
Several, in opposing the Papacy, had recourse to arms which ill
accorded with the holiness of the Christian life. Emser, in replying
to Luther's tract, entitled, 'To the Goat Emser,' had published one
entitled, 'To the Bull of Wittemberg.' The name was not ill chosen.
But at Magdeburg, Emser's book was hung on the gallows, with this
inscription, "The book is worthy of the place;" and a rod was placed
beside it, to indicate the punishment which the author deserved.[364]
At Doeblin, there was written under the Papal bull, in derision of its
impotent thunders, "The nest is here, but the birds are flown."[365]
[364] Publico infamiæ loco affixus. (Ibid. p. 560.)
[365] Das Nest ist hie: die Vogel sind ausgeflogen. (Ibid. p. 570.)
[Sidenote: STAUPITZ INTIMIDATED.]
At Wittemberg, the students, taking advantage of the carnival, clothed
one of their number in a dress resembling that of the pope, and
paraded him through the streets "pompously, but rather too
ludicrously," says Luther.[366] On arriving at the public square they
went down to the banks of the river, and some of them, feigning a
sudden attack, seemed to wish to throw the pope into the water; but
the pope, having no liking for such a bath, took to his heels. His
cardinals, bishops, and familiars, followed his example, dispersing
over all the quarters of the town, while the students continued to
pursue them. There was not a corner of Wittemberg where some Roman
dignitary did not flee before the shouts and laughter of the
inhabitants, who were all in motion.[367] "The enemy of Christ," says
Luther, "who sports both with kings and with Christ himself, well
deserves to be thus sported with." In this we think him in error.
Truth is too beautiful, and ought never to be made to walk through the
mire. She ought to fight without such auxiliaries as songs,
caricatures, and carnival frolics. It may be that without these
popular demonstrations, her success would be less apparent, but it
would be more pure, and consequently more durable. Be this as it may,
the imprudent and passionate conduct of the Court of Rome had excited
universal antipathy, and the bull by which the Papacy thought to
stifle every thing was itself the cause of general revolt.
[366] Nimis ludicre Papam personatum circumvenerunt sublimem et
pompaticum.... (Ibid. p. 561.)
[367] ... Fugitivum cum Cardinalibus, Episcopia, famulisque suis, in
diversas partes oppidi disperserunt et insecuti sunt. (Ibid. 17th Feb.
1521.)
Still the Reformer's whole course was not one of exultation and
triumph. Behind the car in which he was drawn by his zealous
countrymen, transported with admiration, there was not wanting the
slave appointed to remind him of his frailty. Some of his friends
seemed disposed to call a halt. Staupitz, whom he called his father,
seemed shaken. The pope had accused him, and Staupitz had declared his
readiness to submit to the judgment of his Holiness. "I fear," said
Luther to him, "that in accepting the pope for judge, you will seem to
throw off me and the doctrines which I have maintained. If Christ
loves you, he will constrain you to retract your letter. Christ is
condemned, spoiled, blasphemed; it is time not to fear, but to cry
aloud.[368] Wherefore, while you exhort me to humility, I exhort you
to pride; for you have too much humility, just as I have too much of
its opposite. I shall be called proud and avaricious, an adulterer, a
murderer, an anti-pope, a man guilty of all crimes. It matters not, so
long as they cannot accuse me of having kept an impious silence at the
moment when the Lord was grieved, and said 'I looked on my right hand,
and beheld but there was no man that would know me.' (Ps. cxlii, 4.)
The word of Jesus Christ is not a word of peace, but a sword. If you
will not follow Jesus Christ, I will walk alone, advance alone, and
gain the day." [369]
[368] Non enim hic tempus timendi sed clamandi. (L. Ep. i, p. 557.)
[369] Quod si tu non vis sequi sine me ire et rapi. (Ibid. p. 558.)
But if you will not follow, allow me to go and hurry on.
[Sidenote: LABOURS OF LUTHER.]
Thus Luther, like the commander of an army, kept an eye on the whole
field of battle, and while he urged fresh troops forward into the
thickest of the fight, marked those who appeared faint-hearted and
recalled them to their post. His exhortations were everywhere heard.
His letters rapidly succeeded each other. Three presses were
constantly employed in multiplying his writings.[370] His words had
free course among the people, strengthened consciences which the
confessionals had alarmed, raised up those ready to faint in convents,
and maintained the rights of truth in the palaces of princes.
[370] "Cum tria prela solus ego occupare cogar." (L. Ep. i, p. 558.)
"Amid the tempests which assail me," wrote he to the Elector, "I
always hoped I would one day find peace. But I now see it was only a
man's thought. Day after day the wave is rising, and I already stand
in the midst of the ocean. The tempest breaks loose with fearful
roar.[371] With one hand I grasp the sword, and with the other build
up the walls of Sion.[372] Her ancient links are snapt asunder, broken
by the hand which darted the thunders of excommunication against her."
"Excommunicated by the bull," says he, "I am loosed from the authority
of the pope and monastic laws. With joy I embrace the deliverance. But
I lay aside neither the habit of the order nor the convent."[373] And
yet, amidst all this agitation, he never loses sight of the dangers by
which his own soul is beset during the strife. He feels the necessity
of keeping a watch upon himself. "You do well to pray for me," wrote
he to Pellican, who was living at Bâle. "I cannot devote enough of
time to holy exercises. My life is a cross. You do well to exhort me
to modesty. I feel the want of it; but I am not my own master: I know
not what spirit rules me. I wish ill to nobody;[374] but my enemies
press me with such fury that I am not sufficiently on my guard against
the seductions of Satan. Pray then for me."
[371] "Videns rem tumultuosissimo tumultu tumultuantem." (Ibid. p.
546.)
[372] Una manu gladium apprehendens et altera murum ædificaturus.
(Ibid., p. 565.)
[373] Ab ordinis et Papæ legibus solutus....quod gaudeo et amplector.
(Ibid., p. 568.)
[374] ....Compos mei non sum, rapior nescio quo spiritu, cum nemini me
male velle conscius sim. (Ibid, p. 555.)
[Sidenote: CONQUESTS BY THE WORD OF GOD.]
Thus both the Reformer and the Reformation hastened on in the
direction in which God called them. The movement extended. Men who
might have been expected to be most faithful to the hierarchy began to
be shaken. "Even those," says Eck, ingenuously enough, "who hold of
the pope the best benefices and the richest canonries remain mute as
fishes. Several among them even extol Luther as a man filled with the
Spirit of God, and call the defenders of the pope sophists and
flatterers."[375] The Church, apparently great in power, supported by
the treasures, the powers and the armies of the world, but in reality
emaciated and enfeebled, without love to God, without Christian life,
without enthusiasm for the truth, found herself in presence of men,
simple, but bold, men who, knowing that God is with those who combat
for His Word, had no doubt of victory? Every age has experienced how
powerful an idea is in penetrating the masses, in arousing nations,
and, if need be, hurrying thousands to the field of battle and to
death; but if such is the influence of a human idea, what must be the
power of an idea sent down from heaven when God opens the door of the
human heart. The world has not often seen such a power in operation.
It did see it, however, in the first days of Christianity and in those
of the Reformation; and it will see it in days yet to come. Men who
disdained the world's wealth, and grandeur, and were contented to lead
a life of pain and poverty, began to move in behalf of the holiest
thing upon the earth--the doctrine of faith and of grace. In this
heaving of society, all the religious elements were brought into
operation, and the fire of enthusiasm hurried men boldly forward into
a new life an epoch of renovation which had just opened so
majestically, and towards which Providence was hastening the nations.
[375] Reynald. Epist. J. Eckii ad Cardinal Contarenum.