morning 8th October, being somewhat rested from his journey, began to
consider his strange situation. He felt resigned, and waited till the
will of God should be manifested by the event. He had not long to
wait. A personage who was unknown to him sent in a message, as if he
had been entirely devoted to his service, to say that he was coming to
wait upon him, and that Luther must take good care not to appear
before the legate without having seen him. This message came from an
Italian named Urban of Serra-Longa, who had often been in Germany, as
envoy of the Margrave of Montferrat. He was known to the Elector of
Saxony, to whom he had been accredited, and after the death of the
Margrave had attached himself to Cardinal de Vio.
The finesse and manners of this man formed a very striking contrast to
the noble frankness and generous integrity of Luther. The Italian
shortly after arrived at the Augustin convent. The cardinal had sent
him to sound the Reformer, and prepare him for the retractation which
he was expected to make. Serra-Longa imagined that his residence in
Germany gave him great advantages over the other courtiers in the
suite of the legate, and he hoped to have good sport with the German
monk.
He arrived attended by two servants, and pretended to have come of his
own accord, because of the friendship which he felt for a favourite of
the Elector of Saxony, and because of his attachment to the Holy
Church. After paying his respects to Luther in the warmest terms, the
diplomatist added, in an affectionate manner,--
"I come to give you sage and good advice. Re-attach yourself to the
Church. Submit unreservedly to the cardinal. Retract your injurious
expressions. Remember the Abbot Joachim of Florence. He, you know, had
said heretical things, and yet was declared not heretical, because he
retracted his errors."
Luther spoke of defending himself.
_Serra-Longa._--"Beware of doing so!... Would you pretend to fight
with the legate of his holiness, as if you were tilting at a tournay?"
_Luther._--"When it is proved that I have taught anything contrary to
the Roman Church I will pass judgment on myself, and retract
instantly. The whole question will be, Whether the legate leans more
upon St. Thomas than the faith authorises him to do? If he does, I
will not yield to him."
_Serra-Longa._--"Ah! Ah! Do you pretend, then, to break lances?"
Then the Italian began to say things which Luther designates horrible.
He pretended that false propositions might be maintained, provided
they produced money and filled the strong box--that the universities
must take good care not to dispute on the authority of the pope--that
their duty, on the contrary, was to maintain that the pope can, at his
beck, alter or suppress articles of faith;[536] adding other things of
the same nature. But the wily Italian soon perceived that he was
forgetting himself. Returning to soft words, he strove to persuade
Luther to submit to the legate in every thing, and retract his
doctrines, his oaths, and his theses.
[536] "Et nutu solo omnia abrogare, etiam ea quæ fidei essent." (Luth.
Ep. i, 144.)
The doctor, who, at the outset, had given some credit to the fine
protestations of orator Urban, (as he designates him in his account of
the interview,) was now convinced that they were of very little value,
and that Serra-Longa was much more on the legate's side than on his.
He, therefore, became less communicative, and contented himself with
saying that he was quite disposed to exercise humility, give proof of
obedience, and make satisfaction in whatever matters he had been
mistaken. At these words Serra-Longa, overjoyed, exclaimed, "I am off
to the legate, and you will follow me; everything will go off most
admirably; it will be soon finished...."[537]
[537] Luth. Op. (L.) xvii, p. 179.
He went off. The Saxon monk, who had more discernment than the Roman
courtier, thought within himself, "This wily Sinon has come along
ill-prepared and ill-instructed by his Greeks."[538] Luther was
suspended between hope and fear; hope, however, predominating. The
visit and the strange assertions of Serra-Longa, whom at a later
period he calls an inexpert mediator,[539] made him resume courage.
[538] "Hunc Sinonem parùm cousulte instructum arte pelasga." (Luth.
Ep. i, 144.) See Virgil's Æneid, Book II.
[539] "Mediator ineptus." (Ibid.)
The counsellors and other inhabitants of Augsburg, to whom the Elector
had recommended Luther, hastened to visit the monk, whose name was now
resounding throughout all Germany. Peutinger, counsellor of the
empire, who was one of the most distinguished patricians of the town,
and often invited Luther to his table, counsellor Langemantel, Dr.
Auerbach of Leipsic, the two brothers Adelmann, both canons, and
several others besides, repaired to the convent of the Augustins, and
gave a cordial welcome to the extraordinary man, who had journeyed so
far to come and place himself in the hands of the creatures of Rome.
"Have you a safe-conduct?" they asked. "No!" replied the intrepid
monk. "What hardihood!" exclaimed they. "It was, indeed," says Luther,
"a fit term to designate my rash folly." All with one voice entreated
him not to go to the legate until he had obtained a safe-conduct from
the Emperor himself. It is probable that the public had already heard
of the papal brief of which the legate was the bearer.
"But," replied Luther, "I came to Augsburg without a safe-conduct, and
have arrived in good health."
"The Elector having recommended you to us, you ought to obey us, and
do what we tell you," rejoined Langemantel, kindly but firmly. Dr.
Auerbach seconded his remonstrances. "We know," says he, "that the
cardinal, at the bottom of his heart, is in the highest degree
incensed against you.[540] No trust can be put in the Italians."[541]
[540] "Sciunt enim eum in me exacerbatissimum intus, quicquid simulet
foris.... (Ibid., p. 143.)
[541] Luth. Op. (L.) xvii, p. 201.
Canon Adelmann likewise insisted, "You have been sent defenceless,
and it has been forgotten to furnish you with the precise thing which
you required."[542] These friends engaged to obtain the necessary
safe-conduct from the Emperor. They afterwards told Luther how many
persons even of elevated rank, were inclined in his favour. "Even the
minister of France, who quitted Augsburg a few days ago, spoke of you
in the most honourable terms."[543] This statement struck Luther, and
he afterwards remembered it. Thus, the most respectable citizens in
one of the first cities of the empire were already gained to the
Reformation.
[542] Luth. Op. (L.) xvii, p. 203.
[543] Seckend., p. 144.
They were still conversing when Serra-Longa re-appeared. "Come," said
he to Luther, "the cardinal is waiting for you and I myself am going
to conduct you to his presence. Listen while I tell you how you are to
appear. When you enter the hall where he is, you will prostrate
yourself before him with your face on the ground; when he tells you to
rise, you will get up on your knees, and not stand erect, but wait
till he bids you.[544] Recollect that it is before a prince of the
Church that you are going to appear. For the rest fear nothing; the
whole will be finished soon, and without difficulty."
[544] Ibid., p. 130.
Luther, who had promised this Italian that he would be ready to follow
at his call, felt embarrassed. Yet he hesitated not to inform him of
the advice which he had received from his Augsburg friends, and spoke
to him of a safe-conduct.
"Beware of asking one," immediately replied Serra-Longa; "you have no
need of it. The legate is well-disposed, and quite ready to finish the
thing amicably. If you ask a safe-conduct you will totally spoil your
affair."[545]
[545] Luth. Op. (L.) 179.
"My gracious lord, the Elector of Saxony," replied Luther, "has
recommended me to several honourable men of this town, who counsel me
to undertake nothing without a safe-conduct. I must follow their
advice, for, were I not to do so, and were anything to happen, they
would write to the Elector, my master, that I had refused to listen to
them."
Luther persisted in his resolution, and Serra-Longa saw himself
obliged to return to his chief, to announce the obstacle which his
mission had encountered at the moment when he was flattering himself
with seeing it crowned with success.
Thus terminated the conferences of that day with the orator of
Montferrat.
Another invitation was given to Luther. John Frosch, the prior of the
Carmelites, who was an old friend of his, and two years before, as a
licentiate of theology, had maintained theses under the presidency of
Luther, paid him a visit, and earnestly begged he would come and
reside with him. He claimed the honour of having the doctor of Germany
for his guest. Men at length feared not to do homage to him in
presence of Rome; the feeble had already become strong. Luther
accepted, and left the Augustin convent for that of the Carmelites.
The day did not close without serious reflection. The eagerness of
Serra-Longa, and the fears of the counsellors, equally served to
acquaint him with the difficulty of his position. Nevertheless, God in
heaven was his protector, and under his guardianship he could sleep
without fear.
The next day, being Sunday,[546] gave him somewhat more repose. He
had, however, to endure a different kind of fatigue. The whole talk of
the town was about Dr. Luther, and, as Melancthon expresses it, every
body was desirous to see "this new Erostratus, who had kindled so
immense a conflagration."[547] The people pressed around him, and the
good doctor, no doubt smiled at their eagerness.
[546] 9th October.
[547] "Omnes cupiunt videre hominem, tanti incendii Erostratum."
(Luth. Ep. i, p. 146.)
But he had to submit to another kind of importunity. If the people
were desirous to see him, they were still more so to hear him, and he
was requested on all hands to preach. Luther had no greater delight
than in proclaiming the word, and would have been happy to preach
Jesus Christ in this great city, in the solemn circumstances in which
he was placed. But on this occasion, as on many others, he showed a
strong sense of propriety, and profound respect for his superiors, and
refused to preach, lest the legate might suppose that he did it in
order to give him pain, and by way of defiance. This moderation and
wisdom were undoubtedly of as much value as a sermon.
The cardinal's creatures, however, did not leave him in tranquillity,
but returned to the charge. "The Cardinal," said they, "assures you of
his entire grace and favour. What do you fear?" They alleged a
thousand reasons in order to induce him to go. "He is a father full of
mercy, said one of these envoys; but another approaching, whispered in
his ear, "Don't believe what is told you--he does not keep his
word."[548] Luther adhered to his resolution.
[548] Luth. Op. (L.) xvii, p. 205.
On Monday morning, 10th October, Serra-Longa returned to the charge.
The courtier had made it a point of honour to succeed in his
negotiation. As soon as he entered, he exclaimed in Latin, "Why do
you not come to the cardinal? He is waiting for you with the most
indulgent feelings. The whole matter may be summed up in six
letters:--REVOCA, Retract. Come, you have nothing to fear."
Luther thought within himself, these six are important letters; but,
without entering into discussion on the subject, said, "As soon as I
have obtained the safe-conduct I will appear."
Serra-Longa broke out on hearing these words. He insisted, and
remonstrated, but found Luther immovable. Becoming more and more
irritated, he exclaimed, "You imagine, doubtless, that the Elector
will take up arms in your behalf, and for your sake run the risk of
losing the territories handed down to him from his fathers."
_Luther._--"God forbid."
_Serra-Longa._--"Abandoned by all, where will your refuge be?"
_Luther._--(_Looking upwards with the eye of faith_,) "Under
heaven."[549]
[549] "Et ubi manebis?... Respondi: Sub cœlo." (Luth. Op. in Præf.)
And where will you remain?... I answered, under heaven.
Serra-Longa, struck with this sublime reply, for which he was not
prepared, remained a moment silent, and then continued:--
"What would you do if you had the pope, the legate, and all the
cardinals, in your hands, as they have you in theirs?"
_Luther._--"I would pay them all honour and respect. But in my view,
the word of God takes precedence of all."
_Serra-Longa._--(_Laughing, and wagging one of his fingers as the
Italians do._) "Hem! Hem! all honour ... I don't believe a word of
it...."
He then went out, leapt into his saddle, and disappeared.
Serra-Longa returned no more to Luther; but he long remembered both
the resistance which he had met with from the Reformer, and that which
his master also was soon to experience. At a later period, we shall
see him with loud cries demanding Luther's blood.
Serra-Longa had not long left the doctor when the safe-conduct
arrived. His friends had obtained it from the counsellor of the
empire, who, it is probable, had previously consulted with the
Emperor, as he was not far from Augsburg. It would even seem, from a
remark afterwards made by the cardinals that, to avoid offending him,
his consent had been asked. This may have been his reason for
employing Serra-Longa to work upon Luther; for to have openly opposed
the giving of a safe-conduct would have been to reveal intentions
which he was desirous to conceal. It was safer to induce Luther
himself to desist from his demand. It was soon seen, however, that the
Saxon monk was not made of pliable materials.
Luther is going to appear. While demanding a safe-conduct, he did not
trust to a carnal arm; for he knew very well that a safe-conduct did
not save John Huss from the flames. He only wished to do his duty by
submitting to the advice of his master's friends. Jehovah will decide.
If he requires him to give back his life, he is ready to give it
joyfully. At this solemn moment, he feels a longing for converse with
his friends, especially with Melancthon, now so dear to his heart, and
avails himself of a moment of retirement to write him.
"Comport yourself like a man," says he to him, "as you always do.
Teach our dear youth what is right and agreeable to God. For me, I am
ready to be sacrificed for you and for them, if it is the Lord's
will.[550] Sooner than retract what I was bound to teach, I would die,
and even (what would be to me the greatest misfortune) be deprived for
ever of your delightful society, thus losing (perhaps by my fault) the
excellent studies to which we are now devoted.
[550] "Ego pro illis et vobis vado immolari."... (Luth. Ep. i, 148.)
"Italy, like Egypt of old, is plunged in darkness, so thick that it
may be felt. Nobody knows anything of Christ, or of what relates to
him; and yet these people are our lords and masters in faith and
manners. Thus the wrath of God is fulfilled upon us, as the prophet
speaks: '_I will give them youths for governors, and babes will rule
over them._' Conduct yourself as in presence of the Lord, my dear
Philip, and avert the divine wrath by pure and fervent prayer."
The legate, informed that Luther was next day to appear before him,
assembled the Italians and Germans, in whom he had the greatest
confidence, in order to consider what was necessary to be done with
the Saxon monk. Opinions were divided. "He must," says one, "be
compelled to retract." "He must be seized," says another, "and
imprisoned." A third thought that it was better to get quit of him;
and a fourth that an attempt should be made to gain him by kindness
and lenity. This last advice the cardinal seems at first to have
determined to adopt.[551]
[551] Luth. Op. (L.) xvii, p. 183.
CHAP. VI.
First appearance--First Words--Conditions of
Rome--Propositions to Retract--Luther's reply--He
withdraws--Impressions on both sides--Arrival of Staupitz.
The day of conference at length arrived.[552] The legate, knowing that
Luther had declared his readiness to retract what could be proved
contrary to the truth, had great hopes of success. He doubted not that
it would be easy for a man of his rank and knowledge to bring back
this monk to the obedience of the Church.
[552] Tuesday, 11th October.
Luther repaired to the legate, accompanied by the prior of the
Carmelites, (his host and friend,) two friars of the convent, Dr.
Link, and an Augustin, probably the one who had come with him from
Nuremberg. Scarcely had he entered the palace of the legate, than all
the Italians in the suite of the prince of the Church rushed forward.
Every one wished to see the famous doctor, and pressed so upon him
that he could scarcely advance. Luther found the Apostolical Nuncio,
and Serra-Longa, in the hall where the cardinal was waiting. The
reception was cold but polite, and conformable to Roman etiquette.
Luther, following the instructions which Serra-Longa had given him,
prostrated himself before the cardinal; when told to rise, he put
himself on his knees; and, on a new order from the legate, stood
erect. Several of the most distinguished Italians in the service of
the legate pushed forward into the hall to be present at the
interview. They desired above all to see the German monk humbling
himself before the representative of the pope.
The legate remained silent. Hating Luther as an adversary of the
theological supremacy of St. Thomas, and as the head of an active
opposition in a rising university, whose very first steps had greatly
disquieted the Thomists, he was pleased at seeing him lying before
him, and thought, says a contemporary, that Luther was going to sing a
palinode. Luther, on his part, waited till the prince should address
him; but seeing he did not, he took his silence for an invitation to
begin, and spoke as follows:--
"MOST WORTHY FATHER,--On the citation of his Papal Holiness, and at
the request of my most gracious lord, the Elector of Saxony, I appear
before you as a submissive and obedient son of the holy Christian
Church, and I acknowledge that I published the Propositions and
Theses in question. I am ready to listen in all obedience to the
charge brought against me, and to allow myself, if I am mistaken, to
be instructed in the way of truth."
The cardinal, who had resolved to assume the air of a tender father,
full of compassion for an erring child, now spoke in the most friendly
tone, praised the humility of Luther, expressed all the joy it gave
him, and said:--"My dear son, you have stirred up all Germany by your
dispute on indulgences. I am told that you are a very learned doctor
in the Scriptures, and have many disciples. Wherefore, if you would be
a member of the Church, and find in the pope a most gracious lord,
listen to me."
After this exordium, the legate did not hesitate to disclose to him at
once all that he expected of him--so confident was he of his
submission. "Here," said he, "are three articles which, by the order
of our most holy father, Leo X, I have to lay before you; _First_, You
must retrace your steps, acknowledge your faults, and retract your
errors, propositions, and discourses: _Secondly_, You must promise to
abstain in future from circulating your opinions; and, _Thirdly_, You
must engage to be more moderate, and to avoid every thing that might
grieve or upset the Church."
_Luther._--"I request, most worthy father, that you will communicate
to me the brief of the pope, in virtue of which you have received full
power to dispose of this affair."
Serra-Longa, and the other Italians in the cardinal's suite, stared on
hearing this request; and although the German monk had already
appeared to them a very odd man, they could scarcely recover from the
astonishment produced by so bold a speech. Christians, accustomed to
ideas of justice, desire just procedure in the case of others as well
as of themselves, but those who act habitually in an arbitrary manner
are quite surprised when they are told to proceed in regular form,
according to law.
_De Vio._--"This request, my dear son, cannot be granted. You must
acknowledge your errors, take care of your words in future, and not
return to your vomit, so that we may be able to sleep without trouble
and anxiety; thereafter, conformably to the order and authority of our
most holy father the pope, I will arrange the affair."
_Luther._--"Have the goodness, then, to tell me in what I have erred."
At this new request the Italian courtiers, who had expected to see the
poor German on his knees crying mercy, were struck with still greater
astonishment. Not one of them would have thought of condescending so
far as to answer so impertinent a question. But De Vio, who
considered it ungenerous to crush the cative monk with the whole
weight of his authority, and who, besides, was confident that his
superior knowledge would give him an easy victory, consented to tell
Luther of what he was accused, and even to enter into discussion with
him. In justice to this general of the Dominicans, it must be admitted
that he had more equity, a better sense of propriety, and less
passion, than have been shown on many occasions since, in similar
affairs. He assumed a tone of condescension, and said:--
"Very dear son!--Here are two propositions which you have advanced,
and which you must first of all retract: _First_, The treasury of
indulgences does not consist of the merits and sufferings of our Lord
Jesus Christ: _Second_, The man who receives the Holy Sacrament must
have faith in the grace which is offered to him."
In fact, both of these propositions gave a mortal blow to the Roman
traffic. If the pope had not the power to dispose at pleasure of the
merits of the Saviour; if those who received the bills which the
courtiers of the Church were negotiating did not receive part of this
infinite righteousness, the paper lost all its value, and was worth no
more than if it had been blank. It was the same with the sacraments.
Indulgences were to some extent an extraordinary branch of the
commerce of Rome, whereas the sacraments were of the nature of an
ordinary branch. The returns which they yielded were far from being
insignificant. To maintain that faith was necessary before the
sacraments could confer a real benefit on a Christian soul, was to
deprive them of all interest in the eyes of the people; faith being a
thing which the pope did not give, which was beyond his power, and
came from God only. To declare it necessary was to wrest out of the
hands of Rome both speculation and profit. Luther, in attacking these
two dogmas, had imitated Jesus Christ, when at the commencement of his
ministry he overthrew the tables of the money-changers, and drove the
buyers and sellers out of the temple, saying, _Make not my Father's
house a house of merchandise_.
"I will not, in order to combat these errors," continued Cajetan,
"invoke the authority of St. Thomas and the other scholastic doctors;
I will found only on the authority of Holy Scripture, and speak with
you in all friendship."
But scarcely had De Vio begun to unfold his proofs than he deviated
from the rule which he had declared his intention to follow.[553] He
combated Luther's first proposition by an extravagant[554] of Pope
Clement, and the second by all sorts of scholastic dogmas. The
discussion commenced on this constitution of the pope in favour of
indulgences. Luther, indignant at the authority which the legate
ascribed to a decree of Rome, exclaimed:--
[553] Luth. Op. (L.) xvii, p. 180.
[554] The name given to certain papal constitutions, collected and
added to the body of the canon law.
"I cannot receive such constitutions as sufficient proofs in so
important matters. For they wrest the Holy Scripture, and never quote
it appositely."
_De Vio._--"The pope has authority and power over all things."
_Luther, (keenly.)_--"Save Scripture."[555]
[555] "Salva Scriptura."
_De Vio, (ironically.)_--"Save Scripture!... The pope, know you not,
is above Councils? Even recently he condemned and punished the Council
of Bâsle."
_Luther._--"The university of Paris appealed."
_De Vio._--"These Parisian gentry will pay the penalty."
The discussion between the cardinal and Luther afterwards turned on
the second point, viz., on faith. This Luther declared to be
necessary, in order to receive benefit from the sacraments, and,
according to his custom, quoted several passages of Scripture in
favour of the opinion which he maintained, but the legate received
them with loud laughter. "It is of general faith you speak, then,"
said he.--"No!" replied Luther. One of the Italians, master of the
ceremonies to the legate, out of all patience at Luther's opposition
and his answers, was burning with eagerness to speak. He was
constantly trying to break in, but the legate enjoined silence, and at
last was obliged to reprimand him so sharply, that the master of the
ceremonies left the hall in confusion.[556]
[556] Luth. Op. (L.) xvii, p. 180.
"As to indulgences," said Luther, "if it can be shown that I am
mistaken, I am quite willing to be instructed. One may pass over that
point without being a bad Christian, but on the article of faith, were
I to yield a whit, I should be denying Jesus Christ. With regard to
it, then, I am neither able nor willing to yield, and by the grace of
God never shall."
_De Vio, (beginning to lose temper.)_--"Whether you will or not, you
must this very day retract that article; otherwise for that article
alone, I will reject and condemn all your doctrine."
_Luther._--"I have no will apart from that of the Lord; He will do
with me what pleases him. But had I five heads, I would lose them all
sooner than retract the testimony which I have borne to holy Christian
faith."
_De Vio._--"I did not come here to reason with you. Retract, or
prepare to suffer the pains which you have deserved."[557]
[557] Luth. Op. (L.) xvii, pp. 180, 183, 206, etc.
Luther saw plainly that it was impossible to settle the matter by a
conference. His opponent sat before him as if he were the pope
himself, and insisted on his receiving humbly, and with submission,
whatever he said, while his answers, even when founded on the Holy
Scriptures, were received with a shrug of his shoulders, and all sorts
of irony and contempt. He thought the wisest course would be to answer
the cardinal in writing. This method, thought he, leaves at least some
consolation to the oppressed. Others will be able to form a judgment
of the affair, and the unjust adversary, who, by clamour, remains
master of the field of battle, may be deterred by it.[558]
[558] Luth. Op. (L.) p. 209.
Luther having signified his intention to withdraw, the legate said to
him, "Do you wish me to give you a safe-conduct to Rome?"
Nothing would have been more agreeable to Cajetan than the acceptance
of this offer, as it would have disencumbered him of a task, the
difficulties of which he began to comprehend. But the Reformer, who
saw all the difficulties with which he was surrounded even at
Augsburg, took good care not to accept a proposal the effect of which
could only have been to give him over, bound hand and foot, to the
vengeance of his enemies. He rejected it as often as De Vio was
pleased to renew it, and this was frequently. The legate disguised the
pain which he felt at Luther's refusal, and, wrapping himself up in
his dignity, dismissed the monk with a smile of compassion, under
which he tried to conceal his disappointment, and at the same time the
politeness of one who hopes he may succeed better another time.
No sooner was Luther in the court of the palace than the talkative
Italian, the master of the ceremonies, whom his master's reprimands
had obliged to quit the hall of conference, delighted at being able to
speak out of sight of Cajetan, and burning with eagerness to confound
the abominable heretic by his luminous reasons, ran after him, and
continuing to walk, began to retail his sophisms. But Luther, weary of
this foolish personage, answered him with one of those cutting
expressions which he had so much at command, and the poor master of
the ceremonies left off, and returned in confusion to the cardinal's
palace.
Luther did not carry away a very high opinion of his opponent. He had
heard from him, as he afterwards wrote to Spalatin, propositions which
were quite at variance with theology, and in the mouth of any other
person would have been regarded as arch-heretical. And yet De Vio was
considered the most learned of the Dominicans. Second to him was
Prierias. "From this," says Luther, "we may infer what those must have
been who were tenth or hundredth."[559]
[559] Luth. Ep. i, p. 173.
On the other hand, the noble and resolute bearing of the Wittemberg
doctor had greatly surprised the cardinal and his courtiers. Instead
of a poor monk humbly begging pardon, they had found a free man, a
decided Christian, an enlightened teacher, who insisted that unjust
accusations should be supported by proof, and who defended his
doctrine triumphantly. All the inmates of Cajetan's palace inveighed
against the pride, obstinacy, and effrontery of this heretic. Luther
and De Vio had mutually learned to know each other, and both prepared
for their second interview.
A very agreeable surprise awaited Luther on his return to the convent
of the Carmelites. The vicar-general of the Augustin order, his
friend, his father Staupitz, had arrived at Augsburg. Not having been
able to prevent Luther from coming to this city, Staupitz gave his
friend a new and touching proof of his attachment by coming personally
in the hope of being useful to him. This excellent man foresaw that
the conference with the legate would lead to very serious
consequences. He was equally agitated by his fears and his friendship
for Luther, who, after his painful sederunt, felt it refreshing to
clasp so valuable a friend in his arms. Having told him that it had
been impossible for him to get an answer worth any thing, and how the
legate had been contented to demand a retractation without trying to
convince him--"It is absolutely necessary," said Staupitz, "to give
the legate a written answer."
After what he had heard of the first interview, Staupitz hoped nothing
from the others, and, therefore, determined on a proceeding which he
deemed necessary. He resolved to loose Luther from obedience to his
order. By this Staupitz hoped to gain two ends. If, as all
anticipated, Luther fell in the struggle, the disgrace of his
condemnation would not fall on the whole order; or if the cardinal
ordered Staupitz to oblige Luther to silence or retractation, he would
have an excuse for not doing it.[560] The ceremony, which took place
in the usual form, made Luther aware of all that he had thenceforth to
expect. He felt exceedingly at seeing the ties which he had formed in
the enthusiasm of his youth, thus broken. The order of his choice
rejects him. His natural protectors stand aloof, and he becomes a
stranger to his brethren. But though his heart is filled with sadness
at the thought, he recovers all his joy on turning to the promises of
a faithful God, who has said, "_I will never leave you nor forsake
you_."
[560] "Darinn ihn Dr. Staupitz von dem Kloster-Gehorsam absolvitr."
(Math. 15.)
The counsellors of the empire having intimated to the legate, through
the Bishop of Trent, that Luther was provided with an imperial
safe-conduct, and having caused it to be declared at the same time,
that nothing was to be attempted against the doctor's person, De Vio
became angry, and sharply replied in words characteristically Roman,
"Very well, but I will do what the pope commands."[561] We know what
this was.
[561] Luth. Op. (L.) xvii, 201.
CHAP. VII.
Communication to the Legate--Second Appearance--Luther's
Declaration--The Legate's Reply--The Legate's
Volubility--Luther's Request.
The next day[562] both parties prepared for the second interview,
which promised to be decisive. The friends of Luther, who had resolved
to accompany him to the legate, repaired to the convent of the
Carmelites. The dean of Trent, and Peutinger, both counsellors of the
emperor, and Staupitz, arrived in succession. Shortly after the doctor
had the pleasure to see them joined by the Chevalier Philip von
Feilitsch, and Doctor Ruhel, counsellors of the Elector, who had been
ordered by their master to attend the conferences, and protect the
liberty of Luther. They had arrived the previous evening, and were,
says Mathesius, to stand at his side, as at Constance the Chevalier de
Chlum stood at the side of John Huss. The doctor, moreover, took a
notary, and accompanied with all these friends, proceeded to the
legate.
[562] Wednesday 12th October.
At this moment Staupitz came up to him; he thoroughly comprehended
Luther's situation, and knew that if he did not fix his eye solely on
the Lord, who is the deliverer of his people, he must succumb. "My
dear brother," said he to him seriously, "constantly remember that you
have begun these things in the name of the Lord Jesus Christ." Thus
God surrounded his humble servant with consolation and encouragement.[563]
[563] Seckend., p. 137.
Luther, on arriving at the cardinal's, found a new opponent. This was
the prior of the Dominicans of Augsburg, who was seated at the side
of his chief. Luther, agreeably to the resolution which he had formed,
had written his reply, and, after the usual salutations, with a firm
voice read the following declaration:--
"I declare that I honour the holy Roman Church, and that I will
continue to honour it. I have sought the truth in public discussions;
and all that I have said I regard, even at this hour, as just, true,
and Christian. Still I am a man, and maybe mistaken. I am, therefore,
disposed to receive instruction and correction in the things in which
I may have erred. I declare myself ready to reply, by word of mouth or
by writing, to all the objections and all the charges which my lord
the legate may bring against me. I declare myself ready to submit my
theses to the four universities of Bâsle, Friburg in Brisgau, Louvain,
and Paris; and to retract what they declare to be erroneous. In a
word, I am ready to do all that may be demanded of a Christian. But I
protest solemnly against the course which is sought to be given to
this affair, and against the strange pretension of constraining me to
retract without having refuted me."[564]
[564] Löscher, ii, 463; Luth. Op. (L.) xvii, p. 181, 209.
Undoubtedly, nothing could be more equitable than these proposals of
Luther, and yet they must have been very embarrassing to a judge whose
decision had been prescribed to him beforehand. The legate, who had
not expected this protestation, sought to conceal his uneasiness by
pretending to laugh at it, and assuming an exterior of gentleness,
said to Luther, smiling, "This protestation is unnecessary, I will not
dispute with you either in public or in private, but I purpose to
arrange the affair kindly, and like a father." The whole policy of the
cardinal consisted in putting aside the strict forms of justice, which
afford protection to those who are prosecuted, and in treating the
affair only as one of administration between superior and inferior;--a
commodious method, in as much as it opens up a wide field for
arbitrary procedure.
Still maintaining the most affectionate manner, "My dear friend," said
De Vio, "abandon, I pray you, a useless design. Rather return to
yourself, acknowledge the truth, and I am ready to reconcile you with
the Church and the sovereign bishop. Whether you will or not, it
matters little. It will be hard for you to kick against the
pricks...."
Luther, who saw himself treated as if he were already proved a
rebellious child, rejected of the Church, exclaimed, "I cannot
retract; but I offer to answer, and in writing. "We had enough of
debating yesterday."[565]
[565] "Digladiatum," battled. (Luth. Ep. i, p. 181.)
De Vio was irritated at this expression, which reminded him that he
had not acted with sufficient prudence; but he recovered himself, and
said with a smile, "Debating, my dear son! I did not debate with you.
I have no wish to debate; but in order to please the most serene
Elector Frederick, I am willing to hear you, and exhort you amicably
and paternally."
Luther did not comprehend why the legate should have been so much
offended at the expression which he had used; for, thought he, if I
had not wished to speak politely, I would have said, not _debated_,
but _disputed_, and _wrangled_,--for that was truly what we did.
Still De Vio, who felt that before the respectable witnesses who were
present at the conference it was at least necessary to seem to try to
convince Luther to return to the two propositions, which he had
singled out as fundamental errors, thoroughly resolved to let the
Reformer speak as little as possible. Strong in his Italian volubility
he overwhelms him with objections, to which he does not wait for a
reply. Sometimes he jests, sometimes he scolds; he declaims with
impassioned heat, mixes up the most heterogeneous subjects, quotes St.
Thomas and Aristotle, cries, and gets into a passion with all who
differ with him in opinion, and then apostrophises Luther. Luther,
more than ten times, tries to speak, but the legate instantly
interrupts him, and showers down menaces upon him. Retractation!
retractation! is the whole sum of his demand; he thunders, and
domineers, and insists on having all the talk to himself.[566]
Staupitz interferes to stop the legate. "Have the goodness," says he,
"to give Doctor Martin time to answer." But the legate recommences his
discourse, quotes the _extravagants_ and the opinions of St. Thomas,
determined to harangue during the whole interview. If he cannot
convince, and if he dares not strike, he at least can stun.
[566] Luth. Op. (L.) xvii. pp. 181, 209. "Decies fere cœpi ut
loquerer, toties rursus tonabat et solus regnabat." I began almost ten
times to speak, but he again as often thundered and reigned alone.
Luther and Staupitz saw clearly that they must abandon the hope, not
only of enlightening De Vio by discussion, but also of making a useful
profession of faith. Luther, therefore, resumed the request which he
had made at the commencement, and which the cardinal had then evaded.
Since he was not permitted to speak, he asked that he might, at least,
be allowed to write, and send his written reply to the legate.
Staupitz supported him; several others who were present joined their
entreaties, and Cajetan, notwithstanding of all his repugnance for
what was written, (for he remembered that what is written remains,)
at last consented. The meeting broke up. The hope of terminating the
affair at this interview was adjourned, and it became necessary to
await the result of a subsequent conference.
The permission which the general of the Dominicans gave Luther to
prepare an answer, and to answer in writing, the two distinct and
articulate accusations which he had made, touching indulgences and
faith, was nothing more than justice demanded, and yet we are obliged
to De Vio for it, as a mark of moderation and impartiality.
Luther left the cardinal's palace delighted that his request had been
granted. In going and returning he was the object of public attention.
All enlightened men were interested in his case, as if it had been
their own, for it was felt that the cause then pleaded at Augsburg was
the cause of the gospel, justice, and liberty. The lowest of the
people alone were with Cajetan; and of this he doubtless gave some
significant hints to the Reformer, who afterwards spoke of them.[567]
[567] Luth. Op. (L.) xvii, p.186.
It became more and more evident that the legate had no wish to hear
any more from Luther than the words "I retract;" and these Luther was
resolved not to pronounce. What will be the issue of this unequal
struggle? How can it be imagined that the whole power of Rome, brought
to bear on a single man, will not succeed in crushing him? Luther sees
this. Feeling the weight of the terrible hand under which he is
placed, he gives up the hope of ever returning to Wittemberg,
revisiting his dear Philip, and again finding himself in the midst of
the generous youths into whose hearts he loved so much to shed the
seeds of life. He sees excommunication hanging over his head, and has
no doubt that it must shortly fall upon him.[568] These prospects
afflict his soul, but do not overwhelm it. His confidence in God is
not shaken. God may break the instrument which he has been pleased
till now to employ, but the truth will be maintained. Whatever
happens, Luther must defend it to the last. He accordingly, begins to
prepare the protestation which he is to present to the legate. It
appears that he devoted to it part of the 13th October.
[568] Ibid. p.185.
CHAP. VIII.
Third Appearance--Treasury of Indulgences--Faith--Humble
Request--Legate's Reply--Luther's Reply--Legate's
Rage--Luther Retires--First Defection.
On Friday the 14th October, Luther returned to the cardinal,
accompanied by the counsellors of the Elector. The Italians pressed
around him as usual, and were present at the conference in great
numbers. Luther advanced, and presented his protestation to the
legate. The cardinal's people looked with astonishment at a writing
which, in their eyes, was so audacious. The following is the doctor of
Wittemberg's declaration to their master:[569]--
[569] Luth Op. (L.) xvii, p. 187.
"You attack me on two points. First, you oppose to me the Constitution
of Pope Clement VI, in which it is said, that the treasury of
indulgences is the merit of Jesus Christ and the saints; whereas I
deny this in my theses.
"Panormitanus, (Luther thus designates Ives, author of the famous
collection of ecclesiastical law, entitled _Panormia_, and Bishop of
Chartres at the end of the eleventh century,) Panormitanus declares,
in his First Book, that in regard to holy faith, not only a General
Council, but every believer is superior to the pope, if he produces
declarations of Scripture, and better arguments than the pope.[570]
[570] "Ostendit in materia fidei, non modo generale concilium esse
super papam, sed etiam quemlibet fidelium, si melioribus nitatur
auctoritate et ratione quam papa." (Luth. Op. Lat. p. 209.) He shows
that, in matter of faith, not only a general council is above the
pope, but also any one of the faithful whatever, if he leans on better
authority and reason than the pope.
"The voice of our Lord Jesus Christ rises far above all the voices of
men, whatever be the names they bear.
"What gives me the greatest pain and uneasiness is, that this
Constitution contains doctrines quite opposed to the truth. It
declares that the merits of the saints is a treasure, while all
Scripture testifies that God recompenses far more richly than we
deserve. The prophet exclaims, 'Lord, enter not into judgment with thy
servant; for in thy sight can no living man be justified.'[571] 'Woe
to men, however honourable and laudable their life may be,' says St.
Augustine, 'were judgment passed upon it without mercy.'[572]
[571] Psalm cxliii, 2.
[572] Confes. ix.
"Hence the saints are not saved by their merits, but only by the mercy
of God, as I have declared. I maintain this, and adhere firmly to it.
The words of holy Scripture, which declare that the saints have not
enough of merit, must take precedence of the words of men, who affirm
that they have too much; for the pope is not above, but beneath the
word of God."
Luther does not stop here, but shows that if indulgences cannot be the
merit of saints, no more are they the merit of Christ. He observes,
that indulgences are barren and without fruit, since they have no
other effect than to exempt men from doing good works, such as prayers
and alms. "No," exclaims he, "the merit of Christ is not a treasure of
indulgences, which exempts from well-doing; but a treasure of grace,
which gives life. The merit of Christ is applied to believers without
indulgences, without keys, by the Holy Spirit only, and not by the
pope. If any one has a better founded opinion than mine," adds he, in
concluding this first point, "let him show it, and then I will
retract."
"I have affirmed," says he, in coming to the second article, "that no
man can be justified before God unless it be by faith, and hence that
it is necessary for man to believe with full assurance that he has
obtained grace. To doubt of this grace is to reject it. The
righteousness and life of the righteous is his faith."[573]
[573] "Justitia justi et vita ejus, est fides ejus." (Luth. Op. Lat.
i, p. 211.)
Luther proves his proposition by a multitude of quotations from
Scripture.
"Be pleased, then, to intercede for me with our most holy lord, Pope
Leo X," adds he, "in order that he may not treat me with so much
disfavour.... My soul seeks the light of truth. I am not so proud, so
desirous of vain-glory, as to be ashamed to retract if I have taught
what is false. My greatest joy will be to see the triumph of whatever
accords with the will of God. Only let them not force me to do
anything which is contrary to the cry of my conscience."
The legate had taken the declaration from Luther's hands, and after
having perused it, said to him coldly, "You have here useless
verbiage, you have written many vain words; you have answered the two
articles foolishly, and blotted your paper with a number of passages
of holy Scripture which have no reference to the subject." Then, with
a disdainful air, De Vio threw down the protestation, as setting no
value upon it, and resuming the tone which he had found tolerably
successful at the last interview, began to cry at full pitch that
Luther must retract. Luther was immovable. "Friar! friar!" exclaims De
Vio in Italian, "last time you were very good, but to-day you are very
naughty." Then the cardinal begins a long discourse, drawn from the
writings of St. Thomas, again loudly extols the Constitution of
Clement VI, and persists in maintaining, that, in virtue of this
Constitution, the very merits of Jesus Christ are distributed to the
faithful by means of indulgences. He thinks he has silenced Luther,
who sometimes begins to speak, but De Vio scolds, thunders away
without ceasing, and insists on having the whole field of battle to
himself.
This method might have had some success a first time, but Luther was
not the man to suffer it a second. His indignation at length burst
forth; it is his turn to astonish the spectators, who deem him already
vanquished by the volubility of the prelate. He raises his powerful
voice, seizes the favourite objection of the cardinal, and makes him
pay dear for his temerity in having entered the lists with him.
"Retract! retract!" repeated De Vio, showing the Constitution of the
pope. "Well," replied Luther, "if it can be proved by this
Constitution that the treasure of indulgences is the merit of Jesus
Christ, I consent to retract according to the will and good pleasure
of your Eminence...."
The Italians, who expected nothing of the kind, stared at these words,
and could scarcely contain their joy at seeing the enemy at length
caught in the net. The cardinal was, as it were, out of himself; he
laughed outright, but with a laugh in which anger and indignation
mingled; darting forward, he lays hold of the volume containing the
famous Constitution, looks it out, pounces upon it, and, quite proud
of his victory, reads it aloud, with boiling and heaving breast.[574]
The Italians exult; the Elector's counsellors are uneasy and
embarrassed: Luther is waiting for his opponent. At length, when the
cardinal comes to the words, "The Lord Jesus Christ has acquired this
treasure by his sufferings,". Luther stops him, "Most worthy father,"
says he, "be so good as consider and carefully meditate this
expression, '_has acquired_.'[575] Christ has acquired a treasure by
his merits; the merits, therefore, are not the treasure; for, to speak
philosophically, cause and effect are different things. The merits of
Christ have acquired authority to the pope to grant such indulgences
to the people, but what the hand of the pope distributes is not the
merits themselves. Thus, then my conclusion is true, and the
Constitution, which you invoke with so much noise, bears testimony
with me to the truth which I proclaim."
[574] "Legit fervens et anhelans." (Luth. Ep. i, p. 145.)
[575] "Acquisivit," (Ibid.)
De Vio still holds the book in his hand; his eyes are still riveted on
the fatal passage, but he has nothing to reply. Thus he is taken in
the net which he himself had laid, and Luther with strong hand keeps
him in, to the inexpressible astonishment of the Italian courtiers
around him. The legate would have evaded the difficulty, but could
not. He had long abandoned the testimony of Scripture and the
authority of the Fathers; he had taken refuge in this Extravagant of
Clement VI, and there he is caught. Still he has too much finesse to
let his embarrassment appear. Wishing to hide his shame, the prince of
the Church suddenly changes the subject, and rushes violently to other
articles. Luther who perceives the adroit manœuvre, allows him not to
escape; he grasps and completely closes the net which he has thrown
over the cardinal, and makes evasion impossible. "Most reverend
father!" says he, with an irony clothed in the form of respect, "your
Eminence cannot surely think that we Germans do not know grammar; to
be a treasure, and to acquire a treasure, are very different things."
"Retract!" says De Vio; "retract, or, if you don't, I send you to
Rome, to appear there before the judges entrusted with the cognisance
of your cause. I excommunicate you; you, all your partizans, all who
are or may become favourable to you, and I reject them from the
Church. Full authority in this respect has been given me by the holy
apostolic See.[576] Think you your protectors can stop me? Do you
imagine that the pope cares for Germany? The little finger of the pope
is stronger than all the German princes."[577]
[576] Luth. Op. (L.) xvii, p. 197.
[577] Ibid. (W.) xxii, p. 1331.
"Deign," replies Luther, "to send the written reply which I handed you
to pope Leo X, with my very humble prayers."
At these words, the legate, glad to find a moment's respite, again
wraps himself up in a feeling of his dignity, and proudly and
passionately says to Luther:--
"Retract, or return not."[578]
[578] "Revoca, aut non revertere." Ibid. p. 202.
Luther is struck with the expression. This time he gives no verbal
answer, but bows and takes his leave, followed by the Elector's
counsellors. The cardinal and his Italians, left alone, stare at each
other, confounded at the issue of the debate.
Thus the Dominican system, clad in the Roman purple, had proudly
dismissed its humble opponent. But Luther felt that there is a power,
viz., Christian truth--truth, which no authority, secular or
spiritual, can ever subdue. Of the two combatants, he who withdrew was
master of the field.
This is the first step by which the Church detached herself from the
papacy.
Luther and De Vio never saw each other again; but the Reformer had
made a powerful impression on the legate, an impression which was
never entirely effaced. What Luther had said on faith, and what De Vio
read in the subsequent writings of the doctor of Wittemberg, greatly
modified the cardinal's views. The theologians of Rome were surprised
and displeased at his statements on justification in his Commentary on
the Epistle to the Romans. The Reformer did not recoil, did not
retract; but his judge, he who never ceased exclaiming, Retract!
changed his views, and indirectly retracted his errors. In this way
was the Reformer's unshaken fidelity rewarded.
Luther returned to the convent where he had met with hospitality. He
had stood firm, had borne testimony to the truth and done his part.
God will do the rest. His heart was filled with peace and joy.
CHAP. IX.
De Vio and Staupitz--Staupitz and Luther--Luther and
Spalatin--Luther to Carlstadt--Communion--Link and De
Vio--Departure of Staupitz and Link--Luther to Cajetan--The
Cardinal's Silence--Luther's Farewell--Departure--Appeal to
the Pope.
Still the news brought to him were not at all satisfactory. The rumour
in the town was, that if he would not retract, he was to be seized and
immured in a dungeon. The vicar-general of the order, Staupitz
himself, it was confidently said, had been obliged to consent to
it.[579] Luther cannot believe what is told him of his friend. No!
Staupitz will not betray him. As to the designs of the cardinal,
judging by his own words, it is difficult to doubt. Still he is
unwilling to flee before the danger; his life, like truth herself, is
in mighty hands; and, notwithstanding of the danger which threatens
him, he resolves not to quit Augsburg.
[579] Luth. Op. (L.) xvii, p. 210.
The legate soon repented of his violence. He felt that he had gone out
of his course, and he was desirous to return to it. Scarcely had
Staupitz finished dinner, (it was the morning when the interview had
taken place, and the dinner-hour was mid-day,) when he received a
message from the cardinal to wait upon him. Staupitz was accompanied
by Winceslaus Link.[580] The vicar-general found the legate alone with
Serra-Longa. De Vio immediately went up to Staupitz, and, in the
mildest accents said to him:--"Try, then, to persuade your monk, and
induce him to make a retraction. Of a truth I am otherwise satisfied
with him, and he has not a better friend than I."[581]
[580] Ibid., p. 204.
[581] Luth. Op. (L.) xvii, p. 185.
_Staupitz._--"I have done so already, and will still counsel him to
submit to the Church in all humility."
_De Vio._--"You must answer the arguments which he draws from holy
Scripture."
_Staupitz._--"I must confess to you, my lord, that that is beyond my
strength; for Dr. Martin is my superior both in talent and in
knowledge of the holy Scriptures."
The cardinal doubtless smiled at the vicar-general's frankness. He
himself knew, besides, wherein lay the difficulty of convincing
Luther. He continued, and said to Link:--
"Are you aware, that, as partizans of a heretical doctrine, you are
yourselves liable to the pains of the Church?"
_Staupitz._--Deign to resume the conference with Luther. Appoint a
public discussion of the controverted points."
_De Vio_, (_terrified at the very idea._)--"I won't have any further
discussion with that beast. For it has in its head piercing eyes and
strange speculations."[582]
[582] "Ego nolo amplius cum hac bestia disputare. Habet enim profundos
oculos et mirabiles speculationes in capite suo" (Myconius, p. 33.)
Staupitz at last obtained the cardinal's promise to give Luther a
written statement of what he was to retract.
The vicar-general went immediately to Luther, and, shaken by the
cardinal's representations, tried to bring about some arrangement.
"Refute then," says Luther, "the passages of Scripture which I have
brought forward." "It is above my power," said Staupitz. "Well," said
Luther, "it is against my conscience to retract, so long as no other
explanation can be given of these passages." "What!" continued he,
"the cardinal pretends, as you assure me, that he is desirous to
arrange the affair without shame or disadvantage to me. Ah! these are
Roman words, and signify in good German that it would be my disgrace
and eternal ruin. What else has he to expect, who, from fear of man
and against the voice of his conscience, abjures the truth?"[583]
[583] Luth. Op. (L.) xvii, p. 210.
Staupitz did not insist; he merely intimated that the cardinal had
consented to give him a written statement of the points of which he
demanded a retractation. Then, doubtless, he informed him of his
resolution to leave Augsburg, where he had nothing more to do, and
Luther imparted to him a design which he had formed with a view to
comfort and strengthen their souls.
Staupitz promised to return, and they separated for a short time.
Luther, left alone in his cell, turned his thoughts towards friends
who were dear to his heart. He transported himself to Weimar and
Wittemberg. He was desirous to inform the Elector of what was passing;
and, afraid of compromising the prince by addressing him directly,
wrote to Spalatin, and begged him to inform his master how matters
stood. He related the whole affair, even to the promise of the legate
to give him a written statement of the controverted points, and
concluded:--"Thus matters are; but I have neither hope nor confidence
in the legate. I will not retract a single syllable. I will publish
the reply which I have sent him, in order that, if he proceeds to
violence, his shame may extend over all Christendom."[584]
[584] Luth. Ep. i. 149.
The doctor next availed himself of some moments still left him to
communicate with his friends at Wittemberg.
"Peace and felicity!" wrote he to Doctor Carlstadt. "Accept these few
lines as if they were a long letter; for time and events are pressing
on me. Another time I will write you and others at greater length. For
three days my affair has been under discussion, and things are now
come to this, that I have no hope of returning to you, and expect
nothing but excommunication. The legate is absolutely determined that
I shall have no discussion, either public or private. He says, he
wishes not to be my judge but my father, and yet the only words he
will hear from me are, 'I retract, and own that I have been mistaken.'
These, again, are words which I won't say.
"My cause is in so much the greater peril, that its judges are not
only implacable enemies, but, moreover, men incapable of comprehending
it. However, the Lord God lives and reigns; to his care I commend
myself, and I doubt not that, in answer to the prayers of some pious
souls, he will send me assistance; methinks I feel that I am prayed
for.
"Either I shall return to you without having suffered harm, or, struck
with excommunication, will be obliged to seek an asylum elsewhere.
"Be this as it may, comport yourself valiantly, stand firm, exalt
Christ intrepidly and joyfully....
"The cardinal always calls me his dear son. I know what this amounts
to. Nevertheless, I am persuaded I would be to him the dearest and
most agreeable of men, if I would only pronounce the single word
_Revoco_, I retract. But I will not become a heretic by retracting the
faith which made me become a Christian. Better be hunted, cursed,
burnt, and put to death....
"Take care of yourself, my dear doctor, and show this letter to our
theologians, to Amsdorff, Philip, Otten, and others, in order that you
may pray for me, and also for yourselves; for the affair which is here
discussed is yours also. It is that of faith in our Lord Jesus Christ,
and of divine grace."[585]
[585] Luth. Ep. i. p. 159.
Delightful thought! which ever gives full peace and consolation to
those who have borne testimony to Jesus Christ, to his divinity and
grace, when the world from all quarters showers down its censures,
ejections, and frowns. "Our cause is that of faith in our Lord!" And
how sweet also the conviction expressed by the Reformer, "I feel that
I am prayed for." The Reformation was the work of prayer and piety.
The struggle between Luther and De Vio was a struggle between the
religious element re-appearing in full life, and the expiring remains
of the quibbling dialectics of the middle ages.
Such was Luther's converse with his absent friends. Staupitz soon
returned; Doctor Ruhel and the Chevalier de Ferlitzoch, the Elector's
envoys, also arrived after they had taken leave of the cardinal. Some
other friends of the gospel joined them; and Luther, seeing the
generous men thus assembled on the point of separating, perhaps
separating from himself for ever, proposed that they should join in
celebrating the Lord's Supper. The proposal was accepted, and this
little flock of believers communicated in the body and blood of Jesus
Christ. What feelings must have filled the hearts of these friends of
the Reformer at this moment when celebrating the Eucharist with him
and thinking that it was perhaps the last time he would be permitted
to do so! What joy and love must have animated Luther's heart at
seeing himself so graciously received by his Master at an hour when
men were repulsing him! How solemn must that supper have been--how
sacred that evening![586]
[586] Luth. Op. (L.) xvii, p. 178.
The next day[587] Luther waited for the articles which the legate was
to send him, but no message arriving, he begged his friend, Dr.
Winceslaus Link, to go to the cardinal. De Vio received Link with the
greatest affability, and assured him that he would act only as a
friend. "I no longer," says he, "regard Doctor Martin Luther as a
heretic. I will not excommunicate him at this time, at least if I do
not receive other orders from Rome. I have sent his reply to the pope
by an express." Then, to give a proof of his good intentions, he
added, "Would Doctor Martin Luther only retract what relates to the
indulgences, the affair would soon be ended; for, with regard to
faith in the sacrament, it is an article which every one may interpret
and understand in his own way." Spalatin, who relates these words,
adds the sarcastic but just remark: "It clearly follows, that Rome has
more regard for money than for the purity of the faith and the
salvation of souls."[588]
[587] Saturday, 15th
[588] Luth. Op. (L.) xvii, p. 182.
Link returned to Luther. He found Staupitz with him, and gave an
account of his visit. When he mentioned the legate's unlooked for
concession, "It had been worth while," said Staupitz, "for Dr.
Winceslaus to have had a notary and witnesses with him to take down
the words, for if such a proposal was known it would greatly prejudice
the cause of the Romans."
Meanwhile, the smoother the prelate's words became, the less the
honest Germans trusted him. Several of the worthy men to whom Luther
had been recommended consulted together. "The legate," said they, "is
plotting some mischief by the courier of whom he speaks; there is good
ground to fear that you will all be seized and cast into prison."
Staupitz and Winceslaus, therefore, determined to quit the town.
Embracing Luther, who persisted in remaining at Augsburg, they set out
in all haste by different roads for Nuremberg, not without a feeling
of great uneasiness as to the fate of the intrepid witness whom they
left behind.
Sunday passed quietly enough. Luther waited in vain for a message from
the legate. But as he did not send him a word, Luther at last resolved
to write him. Staupitz and Link, before their departure, had begged
him to make all possible submission to the cardinal. Luther was yet
without experience in Rome and its envoys; but if submission did not
succeed, he would be able to regard it as a warning. Now, he must at
least make the attempt. In so far as concerns himself, not a day
passes in which he does not condemn himself, does not mourn over the
facility with which he allows himself to be hurried into expressions
which exceed the bounds of propriety. Why should he not confess to the
cardinal that which he daily confesses to God? Luther, moreover, had a
heart which was easily touched, and which suspected no evil. He
therefore took up the pen, and, under a feeling of respect and good
will, wrote to the cardinal as follows:[589]--
[589] The letter is dated 17th October.
MOST WORTHY FATHER IN GOD,--I come once more, not with my voice, but
by writing, to supplicate your paternal goodness to give me a
favourable hearing. The reverend Doctor Staupitz, my very dear Father
in Christ, has asked me to humble myself, to renounce my own opinion,
and submit it to the judgment of pious and impartial men. He also has
lauded your paternal goodness, and convinced me of the favourable
sentiments with which you are animated towards me. The tidings filled
me with joy.
"Now, then, most worthy father, I confess, as I have already done,
that I have not shown enough of modesty, enough of meekness, enough of
respect for the name of the sovereign pontiff; and although I have
been greatly provoked, I perceive it would have been far better for me
to have treated the affair with more humility, good nature, and
reverence, '_not answering a fool according to his folly, for fear of
being like unto him_.' (Prov., xxvi, 4.)
"This grieves me very much; I ask pardon for it; and I am willing to
announce it to the people from the pulpit, as indeed I have already
often done. I will endeavour, by the grace of God, to speak
differently. Moreover, I am ready to promise, that, unless I am asked,
I will not say a single word on the subject of indulgences after this
affair is arranged. But, in like manner, let those who led me to begin
it be obliged hereafter to be moderate in their discourses, or to be
silent.
"As regards the truth of my doctrine, the authority of St. Thomas and
other doctors cannot satisfy me. If I am worthy of it, I must hear the
voice of the spouse, who is the Church. For it is certain that she
hears the voice of the Bridegroom who is Christ.
"With all humility and submission, therefore, I pray your paternal
love to refer the whole of this matter, which to this hour is so
uncertain, to our most holy lord, Leo X, in order that the Church may
decide, pronounce, and ordain, thereby enabling men to retract with a
good conscience, or to believe in sincerity."[590]
[590] Luth. Op. (L.) xvii, p. 198.
The reading of this letter suggests a reflection. It shows us that
Luther was not acting on a premeditated system, but only in virtue of
convictions which were successively impressed on his mind and his
heart.
So far from having adopted a fixed system, or calculated opposition,
he was sometimes, without suspecting it, at variance with himself. Old
convictions still prevailed in his mind, even after contrary
convictions had taken root. And yet, in these evidences of sincerity
and truth, men have searched for weapons to assail the Reformation;
because it followed the obligatory law of progress invariably imposed
on the human mind, they have written the history of its variations; in
the very traits which attest its sincerity, and consequently do it
honour, one of the greatest geniuses of Christendom has found his
strongest objections to it.[591] Inconceivable is the waywardness of
the human mind!
[591] Bosuet, Hist. des Variations. (Livre i, pp. 25, etc.)
Luther received no answer to his letter. Cajetan and his courtiers,
from being violently agitated, became all at once motionless. What
could the reason be? Might it not be the calm which precedes the
storm? Some are of the opinion of Pallavicini, who observes, that "the
cardinal expected that the proud monk would, like inflated bellows,
gradually lose the wind with which he was filled, and become quite
humble."[592] Others, who thought themselves better acquainted with
the ways of Rome, felt assured that the legate was preparing to seize
Luther; but not daring, of his own accord, to proceed to such
extremities in defiance of the imperial safe-conduct, was waiting for
an answer from Rome. Others, again, could not admit that the cardinal
would consent to wait so long. The Emperor, Maximilian, they said,
(and this may indeed have been true,) would have no more scruple in
delivering up Luther to the judgment of the Church, in spite of the
safe-conduct, than Sigismund had in delivering up John Huss to the
Council of Constance. Their conjecture, therefore, was, that the
legate was negotiating with the emperor. The sanction of Maximilian
might arrive at any hour. The greater the opposition he had formerly
showed to the pope, the more disposed he now seemed to flatter him,
until he should succeed in encircling the head of his grandson with
the imperial crown. There was not an instant to be lost, "and,
therefore," said the generous men around Luther, "prepare an appeal to
the pope, and quit Augsburg without delay."
[592] "Ut follis ille ventosa elatione distentus." (P. 40.)
Luther, whose presence in the town had for four days been quite
useless, and who, by remaining these four days after the departure of
the Saxon counsellors whom the Elector had sent to watch over his
safety, had sufficiently demonstrated that he feared nothing, and was
ready to answer every charge, at length yielded to the urgent
entreaties of his friends. Wishing to leave a notification to De Vio,
he wrote him on Tuesday, the evening before his departure. This second
letter is firmer in its tone than the former. It would seem that
Luther, in perceiving that all his advances were vain, began to hold
up his head, and show that he had a due sense both of his own rights,
and of the injustice of his enemies.
"Most worthy Father in God," wrote he to De Vio, "your paternal
goodness has seen, yes, I say, seen, and distinctly recognised my
obedience. I have undertaken a distant journey, in the midst of great
dangers, in much bodily weakness, and notwithstanding of my extreme
poverty, on the order of our most holy lord, Leo X. I have appeared
personally before your Eminence; in fine, I have thrown myself at the
feet of his Holiness, and am now waiting his pleasure, prepared to
acquiesce in his judgment, whether he condemn or acquit me. I thus
feel that I have omitted nothing which becomes an obedient son of the
Church.
"Hence, I cannot see it to be my duty uselessly to prolong my sojourn
here; indeed, it is impossible for me to do so. I want means, and your
paternal goodness has commanded me, in peremptory terms, not again to
show myself in your presence, unless I am willing to retract.
"I depart, therefore, in the name of the Lord, desiring, if it be
possible, to repair to some spot where I may be able to live in peace.
Several personages, of greater weight than I am, have urged me to
appeal from your paternal goodness, and even from our most holy lord,
Leo X, ill informed, to himself better informed. Although I know that
such an appeal will be much more agreeable to our most serene Elector
than a retractation, nevertheless, if I had only had myself to
consult, I would not have taken it. Having committed no fault, I ought
to have nothing to fear."
Luther, having written this letter, which was not sent to the legate
till after his departure, prepared to quit Augsburg. God had kept him
till this hour, and his heart praised Him for it; but he must not
tempt God. He took leave of his friends, Peutinger, Langemantel, the
Adelmanns, Auerbach, and the prior of the Carmelites, who had shown
him so much Christian hospitality. On Wednesday before day-break he
got up, and was ready to depart. His friends had advised him to use
great precaution, lest his intention should be observed and
frustrated, and he followed their counsels as much as he could. A
pony, which Staupitz had left him, was brought to the gate of the
convent, and once more bidding adieu to his brethren, he mounted and
set off, without bridle, boots, or spurs, and unarmed. The magistrates
had sent one of their officers on horseback, who was to accompany him,
and who knew the roads perfectly. The servant led him in the darkness,
through the silent streets of Augsburg, towards a small gate which was
pierced in the city wall, and which counsellor Langemantel had given
orders should be opened to him. He is still in the power of the
legate, and the hand of Rome may still reach him. Doubtless, did the
Italians know that their prey was escaping, they would sally forth in
fury with hue and cry. Who knows if the intrepid opponent of Rome will
not yet be seized and immured in a dungeon?... At length Luther and
his guide arrive at the little gate, and, passing through it, are out
of Augsburg. Then, putting their horses to the gallop, they make off
in all haste.
Luther, on departing, had left his appeal to the pope in the hands of
the prior of Pomesaw. His friends were of opinion that it should not
be sent to the legate, and the prior was therefore charged to see to
its being fixed up, two or three days after the doctor's departure, on
the gate of the cathedral, in presence of a notary and witnesses. This
was accordingly done.
In this document, Luther declares that he appeals from the most holy
father the pope, ill informed, to the most holy lord and father in
Christ, by name Leo X, by the grace of God, when better informed.[593]
This appeal had been regularly drawn up and executed in due form by
Gall de Herbrachtingen, the imperial notary, in presence of two
Augustin monks, Bartholomew Utzmair and Wengel Steinbies. It was dated
16th October.
[593] "Melius informandum." (Luth. Op. Lat. I, p. 219.)
When the cardinal was informed of Luther's departure, he was
astonished, and even, as he declares in a letter to the Elector, was
frightened and amazed. In fact, he had grounds for irritation. This
departure, which put so abrupt a termination to negotiation,
disappointed the hopes which had so long flattered him. His ambition
was to cure the wounds of the Church, and re-establish the pope's
influence in Germany; and, lo! the heretic has escaped not only
without having been punished, but even without having been humbled.
The conference had only served to bring more prominently into view, on
the one hand, the simplicity, uprightness, and firmness of Luther;
and, on the other, the imperiousness and unreasonable conduct of the
pope and his ambassador. Rome, having gained nothing, must have lost:
her authority not having been strengthened, had, of necessity,
experienced a new check. What will be said at the Vatican? What
tidings will arrive at Rome? The difficulties of his situation will be
forgotten, and the failure imputed to his want of skill. Serra-Longa
and the Italians are furious at seeing persons of their ability
outwitted by a German monk. De Vio is scarcely able to conceal his
irritation. The affront cries for vengeance, and we shall soon see him
giving vent to his wrath in a letter to the Elector.
CHAP. X.
Luther's Flight--Admiration--Luther's Wish--The Legate to
the Elector--The Elector to the Legate--Prosperity of the
University.
Luther continued with his guide to flee from Augsburg. He urged his
steed to the utmost speed that the poor animal's strength would
permit. He thought of the real or supposed flight of John Huss, the
manner in which he was laid hold of, and the assertion of his
adversaries, who pretended that the flight annulled the Emperor's
safe-conduct, and entitled them to condemn him to the flames.[594]
These uneasy thoughts merely crossed Luther's mind. Escaped from the
town, where he had passed ten days under the terrible hand of Rome,
which had already crushed so many thousand witnesses of the truth, and
drenched herself with blood--now that he is free, now that he breathes
the pure air of the field, and traverses the villages and plains--now
that he sees himself wonderfully delivered--his whole soul magnifies
the Lord. Truly he may now say, "_Our soul is escaped as a bird out of
the snare of the fowlers: the snare is broken, and we are escaped. Our
help is in the name of the Lord, who made heaven and earth._"[595]
Luther's heart is thus filled with joy. But his thoughts also revert
to De Vio. "The cardinal," says he, "would have liked to have me in
his hands to send me to Rome. No doubt he is chagrined at my escape.
He imagined that he was master of me at Augsburg--he thought he was
sure of me; but he had an eel by the tail. Is it not a shame in these
people to set so high a price upon me? They would give many crowns to
have me; whereas, our Lord Jesus Christ was sold for thirty pieces of
silver."[596]
[594] Weissmann, Hist. Eccl., i, p. 1237.
[595] Psalm cxxiv. 7, 8.
[596] Luth. Op. (L.) xvii, p. 202.
The first day Luther travelled fourteen leagues. In the evening, on
arriving at the inn where he was to pass the night, he was so fatigued
(his horse, says one of his biographers, had a very hard trot,) that,
on dismounting, he could not stand erect, and stretched himself out
upon the straw. He, nevertheless, enjoyed some sleep, and the next day
continued his journey. At Nuremberg, he found Staupitz on a visit to
the convents of his order, and, for the first time saw the brief which
the pope had sent to Cajetan respecting him. He was indignant at it.
In all probability, if he had read it before his departure from
Wittemberg, he would never have appeared before the cardinal. "It is
impossible to believe," says he, "that any thing so monstrous could
emanate from a sovereign pontiff."[597]
[597] Luth. Ep. i, p. 166.
Throughout the journey, Luther was an object of general interest. He
had not yielded a whit. Such a victory gained by a mendicant monk over
a representative of Rome, excited universal admiration. Germany seemed
avenged for the contempt of Italy. The eternal Word had been more
honoured than the word of the pope; and that vast power which had
domineered over the world for so many ages had received an important
check. Luther's journey was a triumph. People were delighted with the
obstinacy of Rome, hoping that it would hasten her downfall. Had she
not chosen to keep fast hold of dishonest gains--had she been wise
enough not to despise the Germans--had she reformed clamant
abuses--perhaps, according to human views, things might have returned
to the state of death out of which Luther had aroused them. But the
papacy chooses not to yield, and the doctor will see himself
constrained to bring many other errors to light, and to advance in the
knowledge and the manifestation of the truth.
On the 26th October Luther arrived at Græfenthal, situated at the
extremity of the forests of Thuringia. Here he fell in with Count
Albert of Mansfeld, who had so strongly dissuaded him from going to
Augsburg. The count laughed heartily on seeing his singular equipage;
and, laying hands on him, obliged him to become his guest. Shortly
after Luther resumed his journey.
He made haste to be at Wittemberg by the 31st October, expecting that
the Elector would be there at the Feast of All Saints, and that he
would be able to see him. The brief which he had read at Nuremberg had
made him fully aware of the danger of his situation. In fact, being
already condemned at Rome, he could not hope either to remain at
Wittemberg, or to obtain an asylum in a convent, or to be in peace and
safety any where else. The protection of the Elector might, perhaps,
defend him, but he was far from being able to calculate upon it. He
could not expect any help from the two friends whom he had formerly
had at the court. Staupitz, having lost the favour he long enjoyed,
had quitted Saxony, Spalatin was loved by Frederick, but had no great
influence over him. The Elector himself was not so well acquainted
with the gospel as to encounter manifest perils on account of it.
However, Luther saw nothing better which he could do than return to
Wittemberg, and there await the decision of an almighty and merciful
God. If, as several thought, he were left at liberty, his wish was to
devote himself entirely to study and the education of youth.[598]
[598] Luth. Op. (L.) xvii, p. 183.
Luther did arrive at Wittemberg by the 30th October; but his haste had
been to no purpose, for neither the Elector nor Spalatin came to the
festival. His friends were overjoyed on seeing him again among them.
The very day of his arrival he hastened to announce it to Spalatin--"I
came back to Wittemberg to-day, safe and sound, by the grace of God;
but how long I shall remain is more than I know.... I am filled with
joy and peace; so much so, that I cannot help wondering how the trial
which I endure appears so great to so many great personages."
De Vio did not wait long, after Luther's departure, to vent all his
indignation to the Elector. His letter breathes vengeance. In an
assuming tone he gives Frederick an account of the conference. "Since
friar Martin," says he, in conclusion, "cannot be brought by paternal
methods to acknowledge his error, and remain faithful to the Catholic
Church, I pray your Highness to send him to Rome, or banish him from
your States. Be assured that this difficult, naughty, and venomous
affair, cannot last longer; for, when I shall have acquainted our most
holy lord with all the craft and malice, there will soon be an end of
it." In a postscript, in his own hand, the cardinal entreats the
Elector not to sully his own honour, and that of his illustrious
ancestors, for a miserable paltry friar.[599]
[599] Ibid. p. 203.
Never, perhaps, was the soul of Luther filled with nobler indignation
than on reading the copy of this letter which the Elector sent him.
The thought of the sufferings which he is destined to endure, the
value of the truth for which he is combating, the contempt he feels
for the conduct of the legate of Rome, at once fill his heart. His
reply, written under the influence of those feelings, is full of the
courage, dignity, and faith, which he always manifested in the most
difficult crisis of his life. He, in his turn, gives an account of the
conference of Augsburg, and then, after exposing the conduct of the
cardinal continues:--
"I should like to answer the legate in the Elector's stead.
"Prove that you speak with knowledge," I would say to him; "let the
whole affair be committed to writing; then I will send Friar Martin to
Rome, or rather, I myself will cause him to be seized and put to
death. I will take care of my conscience and my honour, and allow no
stain to sully my fame. But as long as your certain knowledge shuns
the light, and manifests itself only by clamour, I cannot give credit
to darkness.
"This, most excellent prince, would be my answer.
"Let the reverend legate, or the pope himself, give a written
specification of my errors; let them explain their reasons; let them
instruct me who desire, who ask, and wish, and wait for instruction,
in so much that even a Turk would not refuse to give it. If I retract
not, and condemn myself after they shall have proved to me that the
passages which I have cited ought to be understood differently from
what I have done, then, O most excellent Elector, let your Highness be
the first to pursue and chase me, let the university discard me, and
load me with its anger. Nay, more, (and I call heaven and earth to
witness,) let the Lord Jesus Christ reject and condemn me! The words
which I speak are not dictated by vain presumption, but by immovable
conviction. I am willing that the Lord God withdraw his grace from me,
and that every creature of God refuse to countenance me, if, when a
better doctrine shall have been shown to me, I embrace it not.
"If, on account of the humbleness of my condition, they despise me, a
poor paltry mendicant friar, and if they refuse to instruct me in the
way of truth, let your Highness pray the legate to point out to you in
writing wherein I have erred; and, if they refuse this favour even to
your Highness, let them write their views either to his Imperial
Majesty, or to some Archbishop of Germany. What ought I, what can I
say more?
"Let your Highness listen to the voice of your honour and your
conscience, and not send me to Rome. No man can command you to do it,
for it is impossible I can be in safety at Rome. The pope himself is
not in safety there. It would be to order you to betray Christian
blood. They have paper, pens, and ink, and they have also notaries
without number. It is easy for them to write, and show wherein and how
I have erred. It will cost less to instruct me by writing while I am
absent, than while present to accomplish my death by stratagem.
"I resign myself to exile. My enemies are so ensnaring me on all
sides, that I can no where live in safety. In order that no evil may
befall you on my account, I, in the name of God, abandon your
territories; I will go wherever an almighty and merciful God wishes me
to be. Let him do with me as seemeth to him good!
"Thus, then, most serene Elector, with veneration I bid you farewell.
I commend you to Almighty God, and give you immortal thanks for all
your kindness towards me. Whatever the people among whom I shall live
in future, I will always remember you, and gratefully pray, without
ceasing, for the happiness of you and yours.[600]... I am still, thank
God, full of joy, and I bless him that Christ his Son counts me
worthy of suffering in so holy a cause. May he eternally guard your
illustrious Highness! Amen!"
[600] "Ego enim ubicunque ero gentium, illustrissimæ Dominationis tuæ
nusqum non ero memor...." (Luth. Ep. i. p. 187.)
This letter, so replete with truth, made a profound impression on the
Elector. "He was shaken by a very eloquent letter," says Maimbourg. He
never would have thought of delivering an innocent man into the hands
of Rome. Perhaps he would have asked Luther to remain for some time in
concealment, but not even in appearance would he have yielded, in any
way, to the menaces of the legate. He wrote to his counsellor
Pfeffinger, who happened to be with the Emperor, to make him
acquainted with the real state of matters, and beg him to request Rome
either to put an end to the affair, or at least leave it to be decided
in Germany by impartial judges.[601]
[601] Luth. Op. (L.) xvii, p. 244.
Some days after the Elector replied to the legate:--"Since Doctor
Martin appeared before you at Augsburg, you ought to be satisfied. We
did not expect that without having convicted him you would have
thought of constraining him to retract. None of the learned in our
dominions have told us that the doctrine of Martin is impious,
antichristian, and heretical." The prince then refuses to send Luther
to Rome, or banish him from his states.
This letter, which was communicated to Luther, filled him with joy.
"Good God!" wrote he to Spalatin, "with what joy I have read it and
re-read it. I know what confidence may be put in these words, so
admirable at once for vigour and moderation. I fear the Romans will
not comprehend all that is meant by them, but they will at least
comprehend that what they thought already finished is not even begun.
Have the goodness to present my thanks to the prince. It is strange
that he, (De Vio,) who not long ago was a mendicant monk like me, is
not afraid to accost the most powerful princes without respect, to
interpel, threaten, and command them, and treat them with
inconceivable pride. Let him learn that the temporal power is of God,
and that it is not permitted him to trample its glory under
foot."[602]
[602] Luth. Ep. i, p. 198.
Frederick, in answering the legate in a tone which he had not
expected, had doubtless been encouraged by an address which he had
received from the university of Wittemberg. This university had good
reason for declaring in the doctor's favour, in as much as it was
flourishing more and more, and eclipsing all the other schools. Crowds
of students flocked from all parts of Germany to hear the
extraordinary man whose lessons seemed to open a new era to religion
and science. These youths who came from all the provinces stopped at
the moment when they perceived the steeples of Wittemberg in the
distance, and raising their hands to heaven, thanked God for making
the light of truth shine on this town as formerly on Zion, and send
its rays even to the remotest countries.[603] A life and activity
hitherto unknown animated the university. "They ply their studies here
like ants," wrote Luther.[604]
[603] Scultet. Annal. i, p. 17.
[604] "Studium nostrum more formicarum fervet." (Luth. Ep. i, p. 193.)
CHAP. XI.
Thoughts of Departure--Adieus to the Church--Critical
Moment--Deliverance--Luther's Courage--Discontentment at
Rome--Bull--Appeal to a Council.
Luther, thinking that he might soon be banished from Germany, employed
himself in preparing the Acts of the Conference of Augsburg for
publication. He wished these Acts to remain as evidence of the
struggle which he had maintained with Rome. He saw the storm ready to
burst, but feared it not. Day after day he expected the anathemas of
Rome, and arranged and set every thing in order, that he might be
ready when they arrived. "Having tucked up my coat, and girt my
reins," said he, "I am ready to depart like Abraham; not knowing
whither I shall go, or rather knowing well, since God is every
where."[605] He intended to leave a farewell letter behind him. "Have
the boldness, then," wrote he to Spalatin, "to read the letter of a
man cursed and excommunicated."
[605] "Quia Deus ubique." (Luth. Ep. i, p. 188.)
His friends were in great fear and anxiety on his account, and begged
him to enter himself prisoner in the hands of the Elector, in order
that that prince might somewhere keep him in safe custody.[606]
[606] "Ut principi me in captivatem darem." (Ibid. p. 189.)
His enemies could not understand what it was that gave him so much
confidence. One day they were talking of him at the court of the
Bishop of Brandenburg, and asking on what prop he could be leaning.
"It must be in Erasmus," said they, "or Capito, or some other of the
learned, that he confides." "No! no!" replied the bishop, "the pope
would give himself very little trouble with such folks as these. His
trust is in the university of Wittemberg and the Duke of Saxony." Thus
both were ignorant of the fortress in which the Reformer had taken
refuge.
Thoughts of departure flitted across Luther's mind. They arose not
from fear, but from the foresight of continually recurring obstacles
which the free profession of the truth must encounter in Germany. "If
I remain here," said he, "the liberty of speaking and writing will, as
to many things, be wrested from me. If I depart, I will freely unbosom
the thoughts of my heart, and offer my life to Jesus Christ."[607]
[607] "Si icro totum effundam et vitam offeram Christo." (Luth. Ep. i,
p. 190.)
France was the country in which Luther hoped he would be able,
untramelled, to announce the truth. The liberty which the doctors and
university of Paris enjoyed seemed to him worthy of envy. He was,
besides, agreed with them on many points. What would have happened had
he been transported from Wittemberg to France? Would the Reformation
have taken place there as it did in Germany? Would the power of Rome
have been dethroned; and would France, which was destined to see the
hierarchical principles of Rome, and the destructive principles of an
infidel philosophy, long warring in its bosom, have become one great
focus of gospel light? It is useless to indulge in vain conjectures on
this subject; but perhaps Luther at Paris might have somewhat changed
the destinies of Europe and France.
Luther's soul was powerfully agitated. As he often preached at the
town church in place of Simon Heyens Pontanus, pastor of Wittemberg,
who was almost always sick, he thought it his duty, at all events, to
take leave of a people to whom he had so often preached salvation. "I
am," said he one day in the pulpit, "I am a precarious and uncertain
preacher. How often already have I set out suddenly without bidding
you farewell.... In case the same thing should happen again, and I not
return, here receive my adieus." After adding a few words more, he
thus meekly and modestly ended:--"I warn you, in fine, not to be
alarmed though the papal censures let loose all their fury on me.
Impute it not to the pope, and wish no ill either to him or any other
mortal whatsoever, but commit the whole matter to God."[608]
[608] "Deo rem committerent." (Ibid., p. 191.)
The moment seemed to have at length arrived. The prince gave Luther to
understand he was desirous of his removal to a distance from
Wittemberg; and the wishes of the Elector were too sacred for him not
to hasten to comply with them. He accordingly made preparations for
his departure, without well knowing whither he should direct his
steps. He wished, however, to have a last meeting with his friends,
and for this purpose invited them to a farewell repast. Seated at
table with them, he was still enjoying their delightful conversation,
their tender and anxious friendship. A letter is brought to him....
It comes from the court. He opens and reads, and his heart sinks; it
is a new order to depart. The prince asks why he is so long of setting
out. His soul was filled with sadness. Still, however, he took
courage, and raising his head and looking around on his guests, said
firmly and joyfully, "Father and mother forsake me, but the Lord will
take me up."[609] There was nothing for it but to depart. His friends
were deeply moved. What is to become of him? If Luther's protector
rejects him, who will receive him? And the gospel, and the truth, and
this admirable work ... ; all doubtless must fall with their
illustrious witness. The Reformation apparently is hanging by a
thread; and at the moment when Luther quits the walls of Wittemberg,
will not the thread break? Luther and his friends spoke little.
Stunned with the blow which was directed against their brother, they
melt into tears. But some moments after a second message arrives, and
Luther opens the letter, not doubting he is to find a renewal of the
summons to depart. But, O powerful hand of the Lord! for this time he
is saved. The whole aspect is changed. "As the new envoy of the pope
hopes that every thing may be arranged by means of a conference,
remain still."[610] So says the letter. How important an hour this
was; and who can say what might have happened if Luther, who was
always in haste to obey the will of his prince, had quitted Wittemberg
immediately after the first message? Never were Luther and the work of
the Reformation at a lower ebb than at this moment. Their destinies
seemed to be decided; but an instant sufficed to change them. Arrived
at the lowest point in his career, the doctor of Wittemberg rapidly
reascended; and thenceforward his influence ceased not to increase. In
the language of a prophet, "The Eternal commands, and his servants
descend into the depths; again they mount up to heaven."
[609] "Vater und Mutter verlassen mich, aber der Herr nimmt mich auf."
[610] Luth. Op. xv, 824.
Spalatin having, by order of Frederick, invited Luther to Lichtenberg
to have an interview with him, they had a long conversation on the
situation of affairs. "If the censures of Rome arrive," said Luther,
"I certainly will not remain at Wittemberg." "Beware," "of being too
precipitate with your journey to France," replied Spalatin,[611] who,
left telling him to wait till he heard from him. "Only recommend my
soul to Christ," said Luther to his friends. "I see that my
adversaries are strong in their resolution to destroy me, but at the
same time Christ strengthens me in my resolution not to yield to
them."[612]
[611] "Ne tam cito in Galliam irem." (Luth. Ep. i, p. 195.)
[612] "Firma Christus propositum non cendi in me." (Ibid.)
Luther at this time published the "_Acts of the Conference at
Augsburg_." Spalatin, on the part of the Elector, had written him not
to do it; but it was too late. After the publication had taken place
the prince approved of it; "Great God!" said Luther in the preface,
"what new, what astonishing crime, to seek light and truth! And more
especially to seek them in the Church, in other words, in the kingdom
of truth." In a letter to Link he says, "I send you my _Acts_. They
are more cutting, doubtless, than the legate expected; but my pen is
ready to give birth to far greater things. I know not myself whence
those thoughts come. In my opinion the affair is not even
commenced;[613] so far are the grandees of Rome from being entitled to
hope it is ended. I will send you what I have written, in order that
you may see whether I have divined well in thinking that the
Antichrist of which the Apostle Paul speaks is now reigning in the
court of Rome. I believe I am able to demonstrate that it is at this
day worse than the very Turks."
[613] "Res ista necdum habet initium suum meo judicio." (Luth. Ep. i,
p. 19.)
Ominous rumours reached Luther from all quarters. One of his friends
wrote to him, that the new envoy of Rome had received orders to seize
him, and deliver him up to the pope. Another told him, that in
travelling he had fallen in with a courtier, and the conversation
having turned on the affairs of Germany, the courtier declared that he
had come under an obligation to deliver Luther into the hands of the
sovereign pontiff. "But," wrote the Reformer, "the more their fury and
violence increase, the less I tremble."[614]
[614] "Quo illi magis furunt, et vi affectant viam, eo minus ego
terreor." (Ibid., p. 191.)
At Rome there was great dissatisfaction with Cajetan. The chagrin
which they felt at the failure of the affair at first turned upon him.
The Roman courtiers thought themselves entitled to reproach him with a
want of that prudence and finesse which, if they are to be believed,
constitute the first quality of a legate, and with having failed on so
important an occasion, to give pliancy to his scholastic theology. He
is wholly to blame, said they. His lumbering pedantry has spoiled all.
Of what use was it to irritate Luther by insults and menaces, instead
of gaining him over by the promise of a good bishopric, or even of a
Cardinal's hat.[615] These hirelings judged the Reformer by
themselves. However, it was necessary to repair this blunder. On the
one hand, Rome must give her decision, and, on the other, due court
must be paid to the Elector, who might be of great use in the election
of an emperor, an event which must shortly take place.
[615] Sarpi, Council of Trent, p. 8.
As it was impossible for Roman ecclesiastics to suspect what
constituted the strength and courage of Luther, they imagined that the
Elector was much more implicated in the affair than he really was. The
pope, therefore, resolved to follow another line of conduct. He caused
his legate in Germany to publish a bull, confirming the doctrine of
indulgences in the very points in which they were attacked, but
without mentioning either the Elector or Luther. As the Reformer had
always expressed his readiness to submit to the decision of the Roman
Church, the pope thought that he must now either keep his word, or
stand openly convicted as a disturber of the peace of the Church, and
a contemner of the holy Apostolic See. In either case it seemed that
the pope must gain. But nothing is gained by obstinately opposing the
truth. In vain had the pope threatened to excommunicate every man who
should teach otherwise than he ordered; the light was not arrested by
such orders. The wise plan would have been to curb the pretensions of
the venders of indulgences. This decree of Rome was therefore a new
blunder. By legalising clamant errors, it irritated all the wise, and
made it impossible for Luther to return. "It was thought," says a
Roman Catholic historian, a great enemy of the Reformation,[616] "that
this bull had been made solely for the interest of the pope and the
mendicants, who began to find that nobody would give anything for
their indulgences."
[616] Maimbourg, p. 38.
The Cardinal de Vio published the bull at Lintz, in Austria, on the
13th December, 1518, but Luther had already placed himself beyond its
reach. On the 28th November, in the chapel of Corpus Christi at
Wittemberg, he had appealed from the pope to a general council of the
Church. He foresaw the storm which was gathering around him, and he
knew that God alone could avert it. Still he did as duty called him.
He must, no doubt, quit Wittemberg (were it only for the sake of the
Elector) as soon as the Roman anathema should arrive; but he was
unwilling to quit Saxony and Germany without a strong protestation.
This he accordingly drew up; and, in order that it might be ready for
circulation the moment the furies of Rome, as he expresses it, should
reach him, he caused it to be printed, under the express condition
that the bookseller Should deposit all the copies in his custody. But
the bookseller, in his eagerness for gain, sold almost the whole,
while Luther was quietly waiting to receive them. He felt annoyed, but
the thing was done. This bold protestation spread every where. In it
Luther declared anew that he had no intention to say any thing against
the Holy Church, or the authority of the Apostolic See, or the pope
well advised. "But," continues he, "considering that the pope, who is
the vicar of God upon earth, may, like any other vicar, err, sin, or
lie, and that the appeal to a general council is the only safeguard
against unjust proceedings which it is impossible to resist, I feel
myself obliged to have recourse to it."[617]
[617] Löscher. Ref. Act.
Here, then, we see the Reformation launched on a new course. It is no
longer made to depend on the pope and his decisions, but on an
universal council. Luther addresses the whole Church, and the voice
which proceeds from the chapel of Corpus Christi, must reach the whole
members of Christ's flock. There is no want of courage in the
Reformer, and here he gives a new proof of it. Will God fail him? The
answer will be found in the different phases of the Reformation which
are still to be exhibited to our view.
END OF VOLUME FIRST.
William Collins, and Co., Printers, Glasgow.
* * * * *
Transcriber's note:
Text enclosed by underscores is in italics (_italics_).
Small capital text has been replaced with all capitals.
The carat character (^) indicates that the following letter is
superscripted (example: WILL^M).
Archaic words, variations in spelling, punctuation and hyphenation
have been retained except in obvious cases of typographical error.
The following footnotes had no anchors and hence were added by the
transcriber:
Footnote 11: "Ego me non arbitror hoc honore dignum." (Er. Ep. i, p.
653.)
Footnote 112: Erasm. Ep. 274.
Footnote 128: "Was gross sol werden, muss klein angeben." (Mathesius,
Hist. p. 3.)
Footnote 563: There was no anchor for the footnote "Seckend. p. 137."
The transcriber has supplied it.
On page 47 there is a footnote anchor with no matching footnote at
"Promise me that you will always think so." The transcriber has placed
an asterisk at the location.
Table of Contents incorrectly lists Book II Chapter IX as beginning on
page 94. The transcriber has changed the number to 93. Likewise the
page number for Chapter X has been changed from 168 to 167. For Book
III Chapter V, the page number has been changed from 204 to 203.