BOOK SEVENTH.
THE DIET OF WORMS.
1521. (January—May.)
CHAP. I.
Conquests by the Word of God—The Diet of Worms—Difficulties—Charles demands Luther—The Elector to Charles—State of Men's minds—Aleander's Alarm—The Elector sets out without Luther—Aleander awakens Rome—Excommunication of the Pope, and Communion with Christ—Fulmination of the Bull—Luther's motives in the Reformation.
The Reformation, which commenced with the struggles of an humble soul in the cell of a convent at Erfurt, had never ceased to advance. An obscure individual, with the Word of life in his hand, had stood erect in presence of worldly grandeur, and made it tremble. This Word he had opposed, first, to Tezel and his numerous host, and these avaricious merchants, after a momentary resistance, had taken flight. Next, he had opposed it to the legate of Rome at Augsburg, and the legate, paralysed, had allowed his prey to escape. At a later period he had opposed it to the champions of learning in the halls of Leipsic, and the astonished theologians had seen their syllogistic weapons broken to pieces in their hands. At last he had opposed it to the pope, who, disturbed in his sleep, had risen up upon his throne, and thundered at the troublesome monk; but the whole power of the head of Christendom this Word had paralysed. The Word had still a last struggle to maintain. It behoved to triumph over the emperor of the West, over the kings and princes of the earth, and then, victorious over all the powers of the world, take its place in the Church to reign in it as the pure Word of God.
THE DIET OF WORMS.
The whole kingdom was agitated. Princes and nobles, knights and citizens, clergy and laity, town and country, all were engrossed. A mighty religious revolution, of which God himself was the prime mover, but which was also deeply rooted in the minds of the people, was threatening to overthrow the long venerated head of the Roman hierarchy. A new generation, of a grave, profound, active, and energetic spirit, filled the universities, towns, courts, and castles, the rural districts, and not unfrequently cloisters also. The feeling that a great social transformation was at hand animated all minds with holy enthusiasm. In what relation will the new emperor stand to this movement of the age, and what will be the issue of the mighty impulse, by which all feel that they are borne along?
A solemn Diet was about to be opened. It was the first imperial assembly over which the youthful Charles was to preside. Nuremberg, where, in virtue of the Golden Bull, it ought to have been held, being desolated by the plague, it had been summoned to meet at Worms, on the 6th of January, 1521.[376] Never had a Diet been attended by so many princes. All desired to be present at this first act of the government of the young emperor, and to make a display of their power. Among others, the young Landgrave, Philip of Hesse, who was afterwards to play so important a part in the Reformation, arrived at Worms in the middle of January, with six hundred cavaliers, among them men of renowned valour.
But there was a still more powerful motive which induced the electors, dukes, archbishops, landgraves, margraves, bishops, barons, and lords of the empire; as well as the deputies of towns, and the ambassadors of the kings of Christendom, at this moment, to throng the roads leading to Worms with their brilliant equipages. It had been announced that the Diet would be occupied with the nomination of a council of regency to govern the empire during the absence of Charles, with the jurisdiction of the imperial chamber, and other important questions. But the public attention was particularly directed to another matter, which the emperor had also mentioned in his letter convening the Diet, viz., the Reformation. The great interests of politics trembled before the cause of the Monk of Wittemberg. This cause was the principal subject of conversation among all personages who arrived at Worms.
CHARLES DEMANDS LUTHER.
Every thing announced that the Diet would be difficult and stormy. Charles, scarcely twenty years of age, pale and sickly, yet as skilful as any one in the graceful management of his horse and in breaking a lance, of a character imperfectly developed, and with a grave and melancholy but still benevolent expression of countenance, gave no proof as yet of distinguished talent, and seemed not to have adopted a decided course. The able and active William of Croi, Lord of Chievres, who was his grand chamberlain, his governor, and prime minister, and possessed absolute authority at the court, died at Worms. Numerous ambitious projects were competing with each other. Many passions were in collision. The Spaniards and Belgians were eager to insinuate themselves into the counsels of the young prince. The nuncios multiplied their intrigues, while the princes of Germany spoke out boldly. A struggle might have been foreseen, yet a struggle in which the principal part would be performed by the secret movements of factions.[377]
Charles opened the Diet on the 28th of January, 1521, being the festival of Charlemagne. He had a high idea of the importance of the imperial dignity. In his opening address he said, that no monarchy could be compared to the Roman empire, to which of old almost the whole world had been subject; that, unhappily, the empire was now only the shadow of what it had been; but that he hoped, by means of his kingdoms and powerful alliances, to re-establish it in its ancient glory.
But numerous difficulties immediately presented themselves to the young emperor. How will he act, placed, as he is, between the papal nuncio and the Elector to whom he owes his crown? How can he avoid dissatisfying Aleander or Frederick? The former urged the emperor to execute the papal bull, and the latter begged him to undertake nothing against the monk without giving him a hearing. Wishing to please these two opposite parties, the young prince, during a sojourn at Oppenherm, had written to the Elector to bring Luther to the Diet, assuring him that no injustice would be done him, that he would meet with no violence, and that learned men would confer with him.
This letter of Charles, accompanied by letters from Chievres and the Count of Nassau, threw the Elector into great perplexity. An alliance with the pope might at any instant become necessary to the young and ambitious emperor, and in that case it was all over with Luther. Frederick, by taking the Reformer to Worms, was perhaps taking him to the scaffold; and yet the orders of Charles were express. The Elector ordered Spalatin to acquaint Luther with the letters which he had received. "The enemy," said the chaplain to him, "is putting every thing in operation to hasten on the affair."[378]
THE ELECTOR'S LETTER TO CHARLES V.
Luther's friends trembled, but he trembled not. He was then in very feeble health; no matter. "If I cannot go to Worms in health," replied he to the Elector, "I will make myself be carried; since the emperor calls me, I cannot doubt but it is a call from God himself. If they mean to employ violence against me, as is probable, (for assuredly it is not with a view to their own instruction that they make me appear,) I leave the matter in the hands of the Lord. He who preserved the three young men in the furnace, still lives and reigns. If He is not pleased to save me, my life is but a small matter; only let us not allow the gospel to be exposed to the derision of the wicked, and let us shed our blood for it sooner than permit them to triumph. Whether would my life or my death contribute most to the general safety? It is not for us to decide. Let us only pray to God that our young emperor may not commence his reign with dipping his hands in my blood; I would far rather perish by the sword of the Romans. You know what judgments befel the emperor Sigismund after the murder of John Huss. Expect every thing of me—save flight and recantation;[379] I cannot fly, still less can I recant."
Before receiving this letter from Luther, the Elector had taken his resolution. As he was advancing in the knowledge of the gospel, he began to be more decided in his measures. Seeing that the conference of Worms could not have a happy result, he wrote to the emperor. "It seems to me difficult to bring Luther with me to Worms; relieve me from the task. Besides, I have never wished to take his doctrine under my protection, but only to prevent him from being condemned without a hearing. The Legates without waiting for your orders, have proceeded to take a step insulting both to Luther and to me, and I much fear, that in this way they have hurried him on to an imprudent act which might expose him to great danger were he to appear at the Diet." The Elector alluded to the pile which had consumed the Papal bull.
But the rumour of Luther's journey to Worms had already spread. Men eager for novelty rejoiced at it. The emperor's courtiers were alarmed, but no one felt so indignant as the papal legate. Aleander on his journey had seen how deep an impression the gospel which Luther preached had made on all classes of society. Literary men, lawyers, nobles, the lower clergy, the regular orders, and the people, were gained to the Reformation.[380] These friends of the new doctrine carried their heads erect, and were bold in their language, while fear and terror froze the partizans of Rome. The papacy still stood, but its props were shaking. A noise of devastation was already heard, somewhat resembling the creaking which takes place at the time when a mountain begins to slip.[381]
ALEANDER'S ALARM.
Aleander, during his journey to Worms, was sadly annoyed. When he had to dine or sleep, neither literary men nor nobles nor priests, even among the supposed friends of the pope, durst receive him, and the proud nuncio was obliged to seek an asylum in taverns of the lowest class.[382] He was thus in terror, and had no doubt that his life was in great danger. In this way he arrived at Worms; and, thenceforth, to his Roman fanaticism was added resentment for the personal injuries which he had received. He immediately put every means in operation to prevent the audacious compearance of the redoubtable Luther. "Would it not be scandalous," said he, "to see laics re-investigating a cause which the pope had already condemned?" Nothing alarms a Roman courtier so much as an investigation; and, moreover, an investigation to take place in Germany, and not at Rome. How humiliating even should Luther's condemnation be unanimously decided! And it was not even certain that such would be the result. Will not the powerful word of Luther, which has already done such havoc, involve many princes and nobles in inevitable ruin? Aleander, when before Charles, insisted, implored, threatened, and spoke out as nuncio of the head of the Church.[383] Charles yielded; and wrote to the Elector that the time granted to Luther having already elapsed, the monk was under papal excommunication; and that therefore unless he were willing to retract his writings, Frederick must leave him at Wittemberg. Frederick had already quitted Saxony without Luther. "I pray the Lord to be favourable to our Elector," were the words of Melancthon on seeing him depart; "on him our hopes of the restoration of Christendom repose. His enemies dare every thing, και παντα λιθον κιτησομενους;[384] but God will bring to nought the counsel of Ahithophel. As for us, let us do our part in the combat by our lessons and our prayers." Luther was deeply grieved at being prohibited to appear at Worms.[385]
Aleander did not consider it enough that Luther should not come to Worms—he wished him to be condemned. Returning incessantly to the charge before the princes, prelates, and different members of the Diet, he accused the Augustin monk not only of disobedience and heresy, but also of sedition, rebellion, impiety, and blasphemy. The very accent in which he spoke betrayed the passions by which he was actuated; so that men exclaimed, it is hatred and love of vengeance, rather than zeal and piety, that excite him.[386] However frequent, however vehement his discourses were, he made no converts.[387]
ALEANDER AWAKENS ROME.
Some pointed out to him that the papal bull had condemned Luther only conditionally; others did not altogether conceal the joy which they felt at seeing Roman pride humbled. The ministers of the emperor, on the one hand, and the ecclesiastical electors, on the other, affected great coldness—the former to make the pope more sensible how necessary it was for him to league with their master, the latter in order to induce him to pay better for their favour. A conviction of Luther's innocence prevailed in the assembly, and Aleander could not restrain his indignation.
But the coldness of the Diet did not try the patience of the legate so much as the coldness of Rome. Rome, which had so long refused to take a serious view of the quarrel of the drunk German, had no idea that a bull of the sovereign pontiff could prove insufficient to make him humble and submissive. She had accordingly resumed her wonted security,[388] no longer sending either bull or purses of money. But how was it possible without money to succeed in such a business?[389] Rome must be awakened, and Aleander gives the alarm. Writing to the Cardinal de Medicis, he says, "Germany is detaching herself from Rome, and the princes are detaching themselves from the pope. A few delays more—a few more attempts at compromise and the matter is past hope. Money! money! or Germany is lost."[390]
At this cry Rome awakes: the servants of the papacy, laying aside their torpor, hastily forge their dreaded thunder at the Vatican. The pope issues a new bull;[391] and the excommunication with which till then the heretical doctor had been merely threatened, is in distinct terms pronounced against him and all his adherents. Rome herself, breaking the last thread which still attached him to her church, gave Luther greater freedom, and thereby greater power. Thundered at by the pope, he, with new affection, took refuge in Christ. Driven from the external temple, he felt more strongly that he was himself a temple inhabited by God.
EXCOMMUNICATION BY THE POPE. COMMUNION WITH CHRIST.
"It is a glorious thing," said he, "that we sinners, in believing on Jesus Christ, and eating his flesh, have him within us with all his strength, power, wisdom and justice, according as it is written, 'He who believeth in me, dwelleth in me and I in him.' Admirable dwelling! marvellous tabernacle! far superior to that of Moses, and all magnificently adorned within with superb tapestry, veils of purple, and furniture of gold, while without, as on the tabernacle which God ordered to be constructed in the wilderness of Sinai, is seen only a rough covering of beavers' skins or goats' hair.[392] Christians often stumble, and in external appearance are all feebleness and disgrace. But no matter: within this infirmity and folly dwells secretly a power which the world cannot know, but which overcomes the world; for Christ remaineth in them. I have sometimes seen Christians walking with a halt, and in great weakness; but when the hour of combat or appearance at the world's bar arrived, Christ of a sudden acted within them, and they became so strong and resolute that the devil in dismay fled before them."[393]
In regard to Luther, such an hour was about to peal, and Christ, in whose communion he dwelt, was not to forsake him. Meanwhile Rome naturally rejected him. The Reformer, and all his partisans, whatever their rank and power, were anathematised, and deprived personally, as well as in their descendants, of all their dignities and effects. Every faithful Christian as he loved his soul's salvation was ordered to shun the sight of the accursed crew. Wherever heresy had been introduced, the priests were, on Sundays and festivals, at the hour when the churches were best filled, solemnly to publish the excommunication. They were to carry away the vessels and ornaments of the altar, and lay the cross upon the ground; twelve priests, with torches in their hands, were to kindle them and dash them down with violence, and extinguish them by trampling them with their feet; then the bishop was to publish the condemnation of the impious men; all the bells were to be rung; the bishops and priests were to pronounce anathemas and maledictions, and preach forcibly against Luther and his adherents.
LUTHER'S MOTIVES IN THE REFORMATION.
Twenty-two days had elapsed since the excommunication had been published at Rome, and it was perhaps not yet known in Germany, when Luther, learning that there was again some talk of calling him to Worms, addressed the Elector in a letter written in such terms that Frederick might communicate it to the Diet. Luther wished to correct the erroneous impression of the princes, and frankly explain to this august tribunal the true nature of a cause which was so much misapprehended. "I rejoice with all my heart, most serene lord," said he, "that his imperial majesty means to bring this affair under consideration. I call Jesus Christ to witness that it is the cause of Germany, of the Catholic Church, of the Christian world, and of God himself, ... and not of any single man, and more especially such a man as I.[394] I am ready to repair to Worms, provided I have a safe-conduct, and learned, pious, and impartial judges. I am ready to answer, ... for it is not in a spirit of rashness, or with a view to personal advantage, that I have taught the doctrine with which I am reproached; I have done it in obedience to my conscience, and to the oath which, as doctor, I took to the Holy Scriptures; I have done it for the glory of God, the safety of the Christian Church, the good of the German nation, and the extirpation of many superstitions, abuses, and evils, disgrace, tyranny, blasphemy, and impiety."
This declaration, in the solemn circumstances in which Luther made it, is deserving of our attention. We here see the motives which influenced him, and the primary causes which led to the renovation of Christian society. These were something more than monkish jealousy or a wish to marry.
CHAP. II.
A Foreign Prince—Advice of Politicians—Conference between the Confessor and the Elector's Chancellor—Uselessness of these Manœuvres—Aleander's activity—Luther's Sayings—Charles gives in to the Pope.
PONTANUS AND GLAPIO.
But all this was of no importance in the eyes of politicians. How high soever the idea which Charles entertained of the imperial dignity, it was not in Germany that his interests and policy centred. He was always a Duke of Burgundy, who, to several sceptres, added the first crown of Christendom. Strange! at the moment of her thorough transformation, Germany selected for her head a foreign prince in whose eyes her wants and tendencies were only of secondary importance. The religious movement, it is true, was not indifferent to the young emperor; but it was important in his eyes only in so far as it menaced the pope. War between Charles and France was inevitable, and its chief seat was necessarily to be in Italy. An alliance with the pope thus became every day more necessary to the schemes of Charles. He would fain have either detached Frederick from Luther, or satisfied the pope without offending Frederick. Several of those about him manifested, in regard to the affairs of the Augustin monk, that cold disdain which politicians usually affect when religion is in question. "Let us avoid extremes," said they. "Let us trammel Luther by negotiations, and reduce him to silence by some kind of concession. The true course is to stifle the embers, not stir them up. If the monk is caught in the net, we have gained the day. By accepting a compromise he will be interdicted and undone. For appearance some externa reforms will be devised; the Elector will be satisfied; the pope will be gained, and affairs will resume their ordinary course."
Such was the project of the confidential counsellors of the emperor. The doctors of Wittemberg seem to have divined this new policy. "They are trying in secret to gain men's minds," said Melancthon, "and are working in darkness."[395] John Glapio, the confessor of Charles V,—a man of rank, a skilful courtier, and an intriguing monk,—undertook the execution of the project. Glapio possessed the entire confidence of Charles, who (in accordance with Spanish manners) left to him almost entirely the management of matters relating to religion. As soon as Charles was appointed emperor, Leo X had assiduously endeavoured to gain Glapio by favours to which the confessor was strongly alive.[396] There was no way in which he could make a better return to the pope's kindness than by reducing heresy to silence, and he accordingly set about the task.[397]
One of the Elector's counsellors was Chancellor Gregory Bruck, or Pontanus, a man of great intelligence, decision, and courage, who knew more of theology than all the doctors, and whose wisdom was a match for the wiles of the monks at the emperor's court. Glapio, aware of the influence of the chancellor, asked an interview with him; and coming up to him as if he had been the friend of the Reformer, said to him, with an expression of good will, "I was delighted when, on reading the first productions of Luther, I found him a vigorous stock, which had pushed forth noble branches, and which gave promise to the Church of the most precious fruits. Several before him, it is true, made the same discoveries: still none but he has had the noble courage to publish the truth without fear. But when I read his book on the Captivity of Babylon, I felt as if beaten and bruised from head to foot." "I don't believe," added the monk, "that Luther acknowledges himself to be the author. I do not find in it either his style or his science...." After some discussion, the confessor continued, "Introduce me to the Elector, and I will, in your presence, explain to him the errors of Luther."
The chancellor replied, "That the business of the Diet did not leave any leisure to his Highness, who, moreover, did not meddle with the affair." The monk was vexed when his request was denied. "By the way," said the chancellor, "as you say there is no evil without a remedy, will you explain yourself?"
PONTANUS AND GLAPIO.
Assuming a confidential air, the confessor replied: "The emperor earnestly desires to see such a man as Luther reconciled to the Church, for his books (before the publication of his treatise, 'On the Captivity of Babylon,') rather pleased his Majesty.[398]... It must doubtless have been Luther's rage at the bull which dictated that work. Let him declare that he did not wish to disturb the peace of the Church, and the learned of all nations will rally around him.... Procure me an audience of his Highness."
The chancellor waited upon Frederick. The Elector being well aware that any kind of recantation was impossible replied, "Tell the confessor that I cannot comply with his request, but do you continue the conference."
Glapio received this message with great demonstrations of respect; and changing the attack, said, "Let the Elector name some confidential persons to deliberate on this affair."
Chancellor.—"The Elector does not profess to defend the cause of Luther."
Confessor.—"Very well, do you at least discuss it with me.... Jesus Christ is my witness, that all I do is from love to the Church, and to Luther who has opened so many hearts to the truth."[399]
The chancellor having refused to undertake what was the Reformer's own task, was preparing to retire.
"Stay!" said the monk to him.
Chancellor.—"What then is to be done?"
Confessor.—"Let Luther deny that he is the author of the Captivity of Babylon."
Chancellor.—"But the papal bull condemns all his other works."
Confessor.—"It is because of his obstinacy. If he retracts his book, the pope, in the plenitude of his power, can easily restore him to favour. What hopes may we not cherish now that we have so excellent an emperor!..."
Perceiving that these words made some impression on the chancellor, the monk hastened to add—"Luther always insists on arguing from the Bible. The Bible! ... it is like wax, and may be stretched and bent at pleasure. I undertake to find in the Bible opinions still more extraordinary than those of Luther. He is mistaken when he converts all the sayings of Jesus into commandments." Then, wishing to work also on the fears of the chancellor, he added, "What would happen if to-day or to-morrow the Emperor were to try the effect of arms?... Think of it." He then allowed Pontanus to retire.
PONTANUS AND GLAPIO.
The confessor prepared new snares. "After living ten years with him," said Erasmus, "we should not know him."
"What an excellent book that of Luther's on 'Christian Liberty,'" said he to the chancellor when he saw him a few days after—"what wisdom! what talent! what intellect! it is just the style in which a true scholar ought to write. Let unexceptionable persons be chosen on either side, and let the pope and Luther refer to their judgment. No doubt Luther has the best of it on several articles.[400] I will speak to the emperor himself on the subject. Believe me, I do not say these things to you on my own suggestion. I have told the emperor that God will chastise him, as well as all the princes, if the Church, which is the spouse of Jesus Christ, is not washed from all the stains by which she is polluted. I have added that God himself had raised up Luther, and had ordered him to rebuke men sharply, using him as a rod to punish the sins of the world."[401]
The chancellor hearing these words, (they convey the impressions of the time, and show what was then thought of Luther even by his opponents,) thought it right to express his astonishment that more respect was not shown to his master. "Deliberations on this subject," said he, "are daily carried on before the emperor, and the Elector is not invited to them. It seems strange that the emperor, who owes him some gratitude, excludes him from his counsels."
Confessor.—"I have been present only once at these deliberations, and I have heard the emperor resist the solicitations of the nuncios. Five years hence it will be seen how much Charles shall have done for the reformation of the Church."
"The Elector," replied Pontanus, "is ignorant of the emperor's intentions: He should be invited that he may hear them stated."
The confessor answered with a deep sigh,[402] "I call God to witness how ardently I desire to see the Reformation of Christendom accomplished."
To lengthen out the affair, and meanwhile keep Luther's mouth shut, was all that Glapio had in view. At all events, Luther must not come to Worms. A dead man returning from the other world, and appearing in the midst of the Diet, would not have alarmed the nuncios, and monks, and whole host of the pope, so much as the sight of the Wittemberg doctor.
FAILURE OF GLAPIO'S MANŒUVRES.
"How many days does it take to come from Wittemberg to Worms?" asked the monk at the chancellor, affecting an air of indifference; then begging Pontanus to present his very humble respects to the Elector, he departed.
Such were the manœuvres of the courtiers. The firmness of Pontanus outwitted them. This upright man was immovable as a rock in all negotiations. Moreover, the Roman monks fell into the very snares which they were laying for their enemies. "The Christian," says Luther, in his figurative language, "is like a bird fastened near a trap. The wolves and foxes go round and round, and make a dart upon it to devour it, but fall into the pit and perish, while the timid bird remains alive. Thus holy angels guard us, and devouring wolves, hypocrites, and persecutors, cannot do us any harm."[403] Not only were the confessor's artifices unavailing, but, moreover, his admissions confirmed Frederick in the belief that Luther was in the right, and that it was his duty to defend him.
The hearts of men became every day more inclined towards the gospel. A prior of the Dominicans proposed that the emperor, the kings of France, Spain, England, Portugal, Hungary, and Poland, the pope, and the electors, should name representatives by whom the matter should be decided. "Never," said he, "has reference been made to the pope alone."[404] The general feeling became such, that it seemed impossible to condemn Luther without a hearing and regular conviction.[405]
ALEANDER'S ACTIVITY.
Aleander became uneasy, and displayed more than wonted energy. It is no longer merely against the Elector and Luther that he has to contend. He is horrified at the secret negotiations of the confessor, the proposition of the prior, the consent of Charles' ministers, and the extreme coldness of Roman piety among the most devoted friends of the pope, "so that one would have thought," says Pallavicini, "that a torrent of ice had passed over them."[406] He had at length received gold and silver from Rome, and held in his hand energetic briefs addressed to the most powerful personages in the empire.[407] Afraid that his prey might escape, he felt that now was the time to strike a decisive blow. He despatched the briefs, showered gold and silver with liberal hand, dealt out the most enticing promises, "and provided," says the Cardinal historian, "with this triple weapon, he strove anew to turn the wavering assembly of the electors in favour of the pope."[408] He laboured above all to encircle the emperor with his snares. Availing himself of the differences between the Belgian and the Spanish ministers, he laid close siege to the prince. All the friends of Rome, awakened by his voice, urged young Charles with solicitations. "Every day," wrote the Elector to his brother John, "deliberations are held against Luther: the demand is that he be put under the ban of the pope and the emperor; in all sorts of ways attempts are made to hurt him. Those who parade about with their red hats, the Romans with all their sect, labour in the task with indefatigable zeal."[409]
In fact, Aleander urged the condemnation of the Reformer with a violence which Luther terms "marvellous fury."[410] The apostate nuncio,[411] as Luther calls him, hurried by passion beyond the bounds of prudence, one day exclaimed, "If you mean, O Germans, to shake off the yoke of Roman obedience, we will act so, that, setting the one against the other, as an exterminating sword, you will all perish in your own blood."[412] "Such," adds the Reformer, "is the pope's method of feeding the sheep of Christ."
Luther himself spoke a very different language. He made no demand of a personal nature. "Luther is ready," said Melancthon, "to purchase the glory and advancement of the gospel with his life."[413] But he trembled at the thought of the disasters of which his death might be the signal. He saw a people led astray, and perhaps avenging his martyrdom in the blood of his enemies, especially the priests. He recoiled from the fearful responsibility. "God," said he, "arrests the fury of his enemies; but should it break forth, ... a storm will burst upon the priests similar to that which ravaged Bohemia.... I am clear of it; for I have earnestly besought the German nobility to arrest the Romans by wisdom, and not by the sword.[414] To war upon priests, a body without courage and strength, is to war upon women and children."
CHARLES YIELDS TO THE POPE.
Charles did not withstand the solicitations of the nuncio. His Belgian and Spanish devotion had been developed by his preceptor Adrian, who afterwards occupied the pontifical throne. The pope had addressed a brief to him imploring him to give legal effect to the bull by an imperial edict. "In vain," said he to him, "shall God have invested you with the sword of supreme power if you do not employ it both against infidels, and also against heretics, who are far worse than infidels." One day, accordingly, in the beginning of February, at the moment when every thing was ready at Worms for a brilliant tournament, and after the emperor's tent had actually been erected, the princes who were preparing to attend the fête were summoned to repair to the imperial palace. There the papal bull was read to them, and they were presented with a stringent edict enjoining the execution of it. "If you have any thing better to propose," added the emperor in the usual form, "I am ready to hear you."
Animated debates then began in the diet. "The monk," wrote the deputy of one of the German free towns, "gives us a great deal to do. Some would like to crucify him, and I don't think that he will escape: the only thing to be feared is that he may rise again on the third day." The emperor had thought he would be able to publish his edict without opposition on the part of the States, but it was not so. Men's minds were not prepared, and it was necessary to gain the Diet. "Convince this assembly," said the young monarch to the nuncio. This was just what Aleander desired, and he received a promise of being admitted to the Diet on the 13th February.
Chap. III.
Aleander admitted to the Diet—Aleander's Address—Luther accused—Rome defended—Appeal to Charles against Luther—Effect of the Nuncio's Address.
The nuncio prepared for the solemn audience. The task was important, but Aleander was worthy of it. The ambassador of the sovereign pontiff was surrounded with all the splendour of his office; he was moreover one of the most eloquent men of his age. The friends of the Reformation looked forward to the sitting not without fear. The Elector, under the pretext of indisposition, kept away, but he ordered some of his counsellors to attend and give heed to the nuncio's address.
ALEANDER'S ADDRESS.
On the appointed day, Aleander proceeded to the hall of the assembled princes. Men's minds were excited; several thought of Annas or Caiaphas repairing to Pilate's judgment hall to demand the life of him who was "perverting the nation."[415] At the moment when the nuncio was about to step across the threshold, the officer of the Diet (says Pallavicini,) came briskly up to him, took him by the breast, and shoved him back."[416] "He was a Lutheran at heart," adds the Roman historian. If the story is true, it doubtless betrays strange passion in the officer, but at the same time, gives an idea of the powerful influence which Luther's doctrine had produced even on the doorkeepers of the Imperial Council. Proud Aleander, haughtily drawing himself up, moved on and entered the hall. Never had Rome been called to make her apology before so august an assembly. The nuncio placed before him the judicial documents which he judged necessary, the works of Luther, and the papal bulls. Silence being called, he spoke as follows:—
"Most august emperor!—most puissant princes!—most excellent deputies! I come before you to maintain a cause for which my heart burns with the most ardent affection. The subject is the preservation on my master's head of that tiara which is reverenced by all, the maintenance of that papal throne, for which I am ready to give my body to the flames, could the monster who has engendered the growing heresy be consumed by the same pile, and mingle his ashes with mine.[417]
"No! the disagreement between Luther and Rome turns not on the interests of the pope. Luther's books are before me, and any man with eyes in his head may perceive that the holy doctrines of the Church are the object of his attack. He teaches that those only communicate worthily whose consciences are filled with sadness and confusion for their sins, and that there is no justification in baptism, without faith in the promise of which baptism is the pledge.[418] He denies the necessity of our works to obtain celestial glory. He denies that we have liberty and power to observe natural and divine law. He affirms that we sin necessarily in all our actions. Did ever the arsenal of hell send forth arrows better fitted to loose the reins of modesty?... He preaches the abolition of religious vows. Can more sacrilegious impiety be imagined?... What desolation will not be seen in the world when those who ought to be the leaven of the people shall have thrown aside their sacred vestments, abandoned the temples which re-echoed with their holy hymns, and plunged into adultery, incest, and dissoluteness!...
ALEANDER'S ADDRESS.
"Shall I enumerate all the crimes of this audacious monk? He sins against the dead, for he denies purgatory; he sins against heaven, for he says, he would not believe an angel from heaven; he sins against the Church, for he pretends that all Christians are priests; he sins against the saints, for he despises their venerable writings; he sins against the councils, for he terms that of Constance an assembly of demons; he sins against the world, for he forbids the punishment of death to be inflicted on any one who has not committed a mortal sin.[419] Some say he is a pious man ... I have no wish to attack his life, I would only remind this assembly that the devil deceives men by semblances of truth."
Aleander having spoken of the condemnation of purgatory by the council of Florence, laid the papal bull on this council at the feet of the emperor. The archbishop of Mentz took it up and handed it to the archbishops of Cologne and Treves, who received it reverently, and passed it to the other princes. The nuncio, having thus accused Luther, now proceeded to the second point, which was to justify Rome.
"At Rome," says Luther, "they promise one thing with the lip and do its opposite with the hand. If this fact is true, must not the inference be the very reverse of what he draws from it? If the ministers of a religion live conformably to its precepts it is a proof that it is false. Such was the religion of the ancient Romans.... Such is that of Mahomet, and that of Luther himself; but such is not the religion which the pontiffs of Rome teach us. Yes, the doctrine which they confess condemns all as faulty, several as culpable, and some even (I say it candidly) as criminal.[420]... This doctrine delivers their actions to the censure of men during their life, and to historical infamy after their death.[421] Now what pleasure, what advantage, I ask, could the pontiffs have found in inventing such a religion?
"The Church, it will be said, was not governed in primitive times by Roman pontiffs—What must the conclusion be? With such arguments they might persuade men to live on acorns, and princesses to be their own washerwomen."
ALEANDER'S ADDRESS.
But it was against his adversary, the Reformer, that the nuncio chiefly directed his attack. Full of indignation against those who said that he ought to be heard, he exclaimed, "Luther will not allow any one to instruct him." The pope summoned him to Rome, but he did not obey. The pope summoned him to Augsburg before his legate, and he would not appear without a safe-conduct from the emperor, i. e. until the hands of the legate were tied, and nothing left free to him but his tongue.[422] "Ah!" said Aleander, turning towards Charles V, "I supplicate your imperial majesty not to do what would issue in disgrace. Interfere not with a matter of which laics have no right to take cognisance. Do your own work. Let Luther's doctrine be interdicted throughout the empire: let his writings be everywhere burnt. Fear not: there is enough in the writings of Luther to burn a hundred thousand heretics.[423]... And what have we to fear?... The populace? Before the battle they seem terrible from their insolence; in the battle they are contemptible from their cowardice. Foreign princes? The king of France has prohibited Luther's doctrine from entering his kingdom, while the king of Great Britain is preparing a blow for it with his royal hand. You know what the feelings of Hungary, Italy, and Spain are, and none of your neighbours, how great soever the enmity he may bear to yourself, wishes you any thing so bad as this heresy. If the house of our enemy is adjacent to our own we may wish him fever, but not pestilence.... Who are all these Lutherans? A huddle of insolent grammarians, corrupt priests, disorderly monks, ignorant advocates, degraded nobles, common people misled and perverted. Is not the Catholic party far more numerous, able, and powerful? A unanimous decree of this assembly will enlighten the simple, give warning to the imprudent, determine those who are hesitating, and confirm the feeble.... But if the axe is not laid to the root of this poisonous shrub, if the fatal stroke is not given to it, then.... I see it covering the heritage of Jesus Christ with its branches, changing the vineyard of the Lord into a howling forest, transforming the kingdom of God into a den of wild beasts, and throwing Germany into the frightful state of barbarism and desolation to which Asia has been reduced by the superstition of Mahomet."
EFFECT OF ALEANDER'S ADDRESS.
The nuncio ceased. He had spoken for three hours. The torrent of his eloquence had moved the assembly. "The princes shaken and alarmed," says Cochlœus, "looked at each other; and murmurs were soon heard from different quarters against Luther and his partisans."[424] Had the mighty Luther been present, had he been permitted to answer the discourse, had he, availing himself of the concession forced from the Roman orator by the remembrance of his old master, the infamous Borgia, been permitted to show that these arguments, designed to defend Rome, constituted her condemnation, and that the doctrine which gave proof of her iniquity was not invented by him, as the orator said, but was the very religion which Christ had given to the world, and which the reformation was establishing in its primitive lustre, could he have presented an exact and animated picture of the errors and abuses of the papacy, and shown how it had perverted the religion of Jesus Christ into an instrument of aggrandisement and rapine,—the effect of the nuncio's harangue would have been neutralised at the moment of its delivery; but nobody rose to speak. The assembly remained under the impression of the address, and, excited and carried away, showed themselves ready violently to eradicate the heresy of Luther from the soil of the empire.[425]
Still the victory was only apparent. It was the will of God that Borne should have an opportunity of displaying her reasons and her strength. The greatest of her orators had addressed the assembled princes, and said all that Rome had to say. But the last effort of the papacy was the very thing which was destined to become, in regard to several of those who witnessed it, the signal of her defeat. If, in order to secure the triumph of truth, it is necessary to proclaim it aloud, so in order to secure the destruction of error, it is sufficient to publish it without reserve. Neither the one nor the other, in order to accomplish its course, should be concealed. The light judges all things.
CHAP. IV.
Sentiments of the Princes—Speech of Duke George—Character of the Reformation—A hundred and one grievances—Charles yields—Tactics of Aleander—The Grandees of Spain—Luther's peace—Death and not Retractation.
A few days sufficed to wear off these first impressions, as always happens when an orator shrouds the emptiness of his arguments in high sounding phrases.
SPEECH OF DUKE GEORGE.
The majority of the princes were ready to sacrifice Luther, but none were disposed to sacrifice the rights of the empire and the redress of German grievances. There was no objection to give up the insolent monk who had dared to speak so loud, but it was wished to make the pope so much the more sensible of the justice of a reform which was demanded by the heads of the kingdom. Accordingly, it was the greatest personal enemy of Luther, Duke George of Saxony, who spoke most energetically against the encroachments of Rome. The grandson of Podiebrad, King of Bohemia, repulsed by the doctrines of grace which the Reformer proclaimed, had not yet abandoned the hope of seeing a moral and ecclesiastical reform, and what irritated him so much against the monk of Wittemberg, was that he had spoiled the whole affair by his despised doctrines. But now, seeing the nuncio sought to confound Luther and reform in one common condemnation, George suddenly stood up among the assembled princes, and, to the great astonishment of those who knew his hatred to the Reformer, said, "The Diet must not forget the grievances of which it complains against the Court of Rome. What abuses have crept into our states! The annats which the emperor granted freely for the good of Christendom now demanded as a debt—the Roman courtiers every day inventing new ordinances, in order to absorb, sell, and farm out ecclesiastical benefices—a multitude of transgressions winked at; rich offenders unworthily tolerated, while those who have no means of ransom are punished without pity—the popes incessantly bestowing expectancies and reversions on the inmates of their palace, to the detriment of those to whom the benefices belong—the commendams of abbeys and convents of Rome conferred on cardinals, bishops, and prelates, who appropriate their revenues, so that there is not one monk in convents which ought to have twenty or thirty—stations multiplied without end, and indulgence shops established in all the streets and squares of our cities, shops of St. Anthony, shops of the Holy Spirit, of St. Hubert, of St. Cornelius, of St. Vincent, and many others besides—societies purchasing from Rome the right of holding such markets, then purchasing from their bishop the right of exhibiting their wares, and, in order to procure all this money, draining and emptying the pockets of the poor—the indulgence, which ought to be granted solely for the salvation of souls, and which ought to be merited only by prayers, fastings, and the salvation of souls, sold at a regular price—the officials of the bishops oppressing those in humble life with penances for blasphemy, adultery, debauchery, the violation of this or that feast day, while, at the same time, not even censuring ecclesiastics who are guilty of the same crimes—penances imposed on the penitent, and artfully arranged, so that he soon falls anew into the same fault, and pays so much the more money.[426]... Such are some of the crying abuses of Rome; all sense of shame has been cast off, and one thing only is pursued ... money! money! Hence preachers who ought to teach the truth, now do nothing more than retail lies—lies, which are not only tolerated, but recompensed, because the more they lie, the more they gain. From this polluted well comes forth all this polluted water. Debauchery goes hand in hand with avarice. The officials cause women to come to their houses under divers pretexts, and strive to seduce them, sometimes by menaces, sometimes by presents; or, if they cannot succeed, injure them in their reputation.[427] Ah! the scandals caused by the clergy precipitate multitudes of poor souls into eternal condemnation! There must be a universal reform, and this reform must be accomplished by summoning a general Council. Wherefore, most excellent princes and lords, with submission I implore you to lose no time in the consideration of this matter." Several days after Aleander's address, Duke George produced the list of grievances which he had enumerated. This important document is preserved in the archives of Weimar.
Luther had not spoken more forcibly against the abuses of Rome but he had done something more. The duke pointed out the evil, Luther had, along with the evil, pointed out both the cause and the cure. He had shown that the sinner receives the true indulgence, that which comes from God, solely by faith in the grace and merits of Jesus Christ, and this simple but powerful doctrine had overturned all the markets established by the priests. "How can one become pious?" asked he one day. "A Cordelier will reply, Put on a grey hood, and tie a cord round your waist. A Roman will reply, Hear mass, and fast. But a Christian will say, Faith in Christ alone justifies and saves. Before works we must have eternal life. After we are born anew, and made children of God by the word of grace, then it is we do good works."[428]
The duke spoke the language of a secular prince—Luther, the language of a reformer. The great sore of the Church was that she had devoted herself entirely to externals; had made all her works and her graces to consist of outward and material things. Indulgences had carried this to its extreme point, and pardon, the most spiritual thing in Christianity, had been purchased in shops like meat and drink. The great work of Luther consisted in his availing himself of this extreme point in the degeneracy of Christendom, in order to bring back the individual and the Church to the primitive source of life, and to re-establish the reign of the Holy Spirit within the sanctuary of the heart. Here, as often happens, the cure sprung out of the disease, and the two extremes met. Henceforward the Church, which during so many ages had been developed externally by ceremonies, observances, and human practices, began again to be developed within by faith, hope, and charity.
LIST OF GRIEVANCES.
The duke's address produced the greater effect from his opposition to Luther being well known. Other members of the Diet stated different grievances. The ecclesiastical princes themselves supported these complaints.[429] "We have a pontiff," said they, "who spends his life in hunting and pleasure. The benefices of Germany are given at Rome to huntsmen, domestics, grooms, stable boys, body servants, and other people of that class, ignorant unpolished people, without capacity, and entire strangers to Germany."[430] The Diet appointed a commission to collect all these grievances. Their number was found to be a hundred and one. A deputation, consisting of secular and ecclesiastical princes, presented the list to the emperor, imploring him to give redress, as he had engaged to do at his election. "How many Christian souls are lost?" said they to Charles V. "How many depredations, how much extortion, are caused by the scandals with which the spiritual chief of Christendom is environed? The ruin and dishonour of our people must be prevented. Therefore, we all, in a body, supplicate you most humbly, but also most urgently, to ordain a general reformation, to undertake it, and to accomplish it."[431] There was, at this time, in Christian society, an unseen power influencing princes and their subjects, a wisdom from above dragging forward even the adversaries of the Reformation, and preparing that emancipation whose appointed hour had at length arrived.
Charles could not be insensible to these remonstrances of the empire. Neither himself nor the nuncio had expected them. His confessor had even denounced the vengeance of Heaven against him if he did not reform the Church. The emperor immediately withdrew the edict which ordered Luther's writings to be committed to the flames in every part of the empire, and in its place substituted a provisional order remitting these books to the magistrates.
This did not satisfy the assembly, who were desirous that the Reformer should appear. It is unjust, said his friends, to condemn Luther without having heard him, and without knowing from himself whether he is the author of the books which are proposed to be burnt. His doctrine, said his opponents, has so taken possession of men's hearts, that it is impossible to arrest their progress without hearing him. There need be no discussion with him. If he avows his writings, and refuses to retract them, then all of us, electors, princes, states of the whole empire, true to the faith of our ancestors, will, in a body, aid your majesty, by all the means in our power, in the execution of your decrees.[432]
TACTICS OF ALEANDER.
Aleander, alarmed, dreading both the intrepidity of Luther and the ignorance of the princes, immediately set himself to the task of preventing the Reformer's compearance. He went from the ministers of Charles to the princes who were most disposed to favour the pope, and from these princes to the emperor himself.[433] "It is unlawful," said he, "to bring into question what the sovereign pontiff has decided. There will be no discussion with Luther, you say; but" continued he, "will not the power of this audacious man, will not the fire of his eye, and the eloquence of his tongue, and the mysterious spirit which animates him, be sufficient to excite some sedition?[434] Several already venerate him as a saint, and you everywhere meet with his portrait surrounded with a halo of glory, as round the head of the Blessed. If it is determined to cite him, at least let it be without giving him the protection of public faith."[435] These last words were meant to frighten Luther, or prepare his ruin.
The nuncio found easy access to the grandees of Spain. In Spain, as in Germany, the opposition to the Dominican inquisitors was national. The yoke of the inquisition, which had been discontinued for a time, had just been re-established by Charles. A numerous party in the Peninsula sympathised with Luther; but it was not so with the great, who, on the banks of the Rhine, again met with what they had hated beyond the Pyrenees. Inflamed with the most violent fanaticism, they were bent on annihilating the new heresy. In particular, Frederick, Duke of Alba, was transported with rage whenever the subject of Reformation was mooted.[436] His wish would have been to wade in the blood of all its adherents. Luther had not yet been called to appear, and yet his mere name was already agitating all the grandees of Christendom then assembled at Worms.
LUTHER'S PEACE.
The man who was thus agitating the mighty of the earth was the only one who seemed to be at peace. The news from Worms were alarming. Even Luther's friends were frightened. "Nothing now is left us but our wishes and our prayers," wrote Melancthon to Spalatin. "Oh! if God would deign to ransom the safety of the Christian people by my blood."[437] But Luther was a stranger to fear. Shutting himself up in his peaceful cell, he sat down to meditate, applying to himself the words of Mary, the mother of our Lord, when she exclaimed, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For he that is mighty has done for me great things, and holy is His name. He has shown strength with his arm; he hath put down the mighty from their seats, and exalted them of low degree."[438] The following are some of the thoughts which filled Luther's heart.... "'He that is mighty,' says Mary. Oh! how great boldness on the part of a young girl! With a single word she strikes all the strong with languor, all the mighty with feebleness, all the wise with folly, and all those whose name is glorious on the earth with ignominy, and lays at the feet of God all strength, all power, all wisdom, all glory.[439] 'His arm,' continues she, and she thus appeals to that power by which he acts of himself, and without the agency of his creatures—a mysterious power operating in secrecy and in silence, until his purpose is accomplished. Hence destruction comes before any one is aware of its approach; hence elevation, when no one is thinking of it. He leaves his children in oppression and feebleness, so that each of them says to himself, 'We are all lost!' Then, however, they are most strong. For it is where the power of man ends that the power of God begins. Only let faith wait upon Him.... And, on the other hand, God permits his adversaries to increase their power and grandeur. He withdraws from them the aid of his strength, and leaves them to be inflated with their own.[440] He leaves them void of his eternal wisdom, and lets them fill themselves with their wisdom of a day. And while they rise up in the greatness of their might, the arm of the Lord keeps back, and their work ... vanishes like a soap bubble when it bursts in the air."
It was on the 10th of March, at the moment when his name was filling the imperial city with alarm, that Luther finished this exposition of the Magnificat.
WILL A SAFE-CONDUCT BE GIVEN?
He was not allowed to remain tranquil in his retreat. Spalatin, in conformity to the orders of the Elector, sent him a note of the articles of which it was proposed to demand a retractation from him. A retractation after the refusal at Augsburg![441]... "Fear not," he wrote to Spalatin, "that I will retract a single syllable, since their only argument is to insist that my writings are opposed to the rites of what they call the Church. If the Emperor Charles summon me merely for the purpose of retracting, I will answer him that I will remain here; and it will be just the same thing as if I had been to Worms and come back again. But if, on the contrary, the emperor chooses to summon me in order that I may be put to death, I am ready to repair at his call; for, with the help of Christ, I will not desert his word on the battle-field. I know it: these bloody men will never rest till they have deprived me of life. Oh, that none but papists would become guilty of my blood!"
CHAP. V.
Will a Safe-conduct be given?—Safe-conduct—Will Luther go?—Holy Thursday at Rome—The Pope and Luther.
At length the emperor decided. The appearance of Luther before the Diet seemed the only thing fitted to bring this affair which occupied the whole empire, to some kind of termination. Charles V resolved to cite him, but without giving him a safe-conduct. Here Frederick again began to act as his protector. Every body saw the danger which threatened the Reformer. Luther's friends, says Cochlœus, were afraid that he would be delivered up to the pope, or that the emperor himself would put him to death as unworthy, on account of his obstinate heresy, that any faith should be kept with him.[442] On this subject there was a long and keen debate among the princes.[443] Struck, at last, with the general agitation then prevailing almost throughout the whole population of Germany, and afraid that, as Luther passed along, some sudden tumult or dangerous sedition might break forth,[444] (doubtless in favour of the Reformer,) the princes deemed it wise to calm men's minds on his account, and not only the emperor, but also the Elector of Saxony, Duke George, and the Landgrave of Hesse, through whose states he had to pass, each gave him a safe-conduct.
On the 6th March, 1521, Charles V signed the following summons addressed to Luther:—
"Charles, by the grace of God, elected Roman Emperor, always Augustus, etc., etc.
THE SAFE-CONDUCT.
"Honourable, dear, and pious! We, and the States of the Holy Empire, having resolved to make an inquest touching the doctrine and the books which you have published for some time past have given you, to come here and return to a place of safety, our safe-conduct and that of the empire here subjoined. Our sincere desire is that you immediately prepare for this journey, in order that, in the space of twenty-one days mentioned in our safe-conduct you may be here certainly, and without fail. Have no apprehension of either injustice or violence. We will firmly enforce our safe-conduct under-written, and we expect that you will answer to our call. In so doing you will follow our serious advice.
"Given at our imperial city of Worms, the sixth day of March, in the year of our Lord, 1521, and in the second of our reign.
"Charles.
"By order of my Lord the Emperor, with his own hand, Albert, Cardinal of Mentz, Arch-chancellor. Nicolas Zwyl."
The safe-conduct enclosed in this letter bore the following address:—"To the honourable, our dear and pious doctor Martin Luther, of the order of the Augustins."
It began thus:—
"We, Charles, fifth of the name, by the grace of God, elected Roman Emperor, always Augustus, King of Spain, of the Two Sicilies, of Jerusalem, Hungary, Dalmatia, Croatia, etc., Arch-Duke of Austria, Duke of Burgundy, Count of Hapsburg, Flanders, the Tyrol, etc., etc."
Then the king of so many nations giving to wit that he had summoned before him an Augustin monk named Luther, ordered all princes, lords, magistrates, and others, to respect the safe-conduct which he gave him, under pain of punishment by the emperor and the empire.[445]
Thus the emperor gave the title of "dear, honourable, and pious," to a man at whose head the Church had launched her excommunication. It had been wished, in the drawing up of the document, to remove all distrust from the mind of Luther and his friends. Gaspard Sturm was appointed to carry this message to the Reformer, and accompany him to Worms. The Elector, dreading the public indignation, wrote, on the 12th March, to the magistrates of Wittemberg to see to the safety of the emperor's officer, and, if deemed necessary, to provide him with a guard. The herald set out.
Thus the designs of God were accomplished. God was pleased to set upon a hill that light which he had kindled in the world, and emperors, kings, and princes, without knowing it, were forthwith in motion to execute his design. It is easy for him to exalt the lowest to the highest. An act of his power suffices to raise the humble child of Mansfeld from an obscure hut to the palace where kings are assembled. In regard to Him, there is nothing small, nothing great. When he wills it, Charles V and Luther meet face to face.
HOLY THURSDAY AT ROME.
But will Luther obey this citation? His best friends were in doubt. The Elector on the 25th of March wrote his brother—"Doctor Martin is summoned hither, but I know not if he will come. I cannot augur any good of it." Three weeks later (16th April), this excellent prince seeing the danger increase wrote anew to Duke John. "There is a proclamation against Luther. The cardinals and bishops attack him with much severity. May God turn all to good. Would to God I could procure him an equitable reception!"[446]
While these things were passing at Worms and Wittemberg, the Papacy was reiterating its blows. On the 28th March, the Thursday before Easter, Rome resounded with a solemn excommunication. At this season it is usual to publish the dreadful bull in Cœna Domini, which is only a long series of imprecations. On that day, the avenues to the church in which the sovereign pontiff was to officiate were occupied at an early hour by the papal guards, and by a crowd of people who had flocked from all parts of Italy to receive the benediction of the holy father. The square in front of the Basilisk was decorated with branches of laurel and myrtle; wax tapers were burning on the balcony of the church, and the ostensorium was raised upon it. All at once bells make the air re-echo with solemn sounds; the pope, clothed in his pontifical robes, and carried in a chair, appears on the balcony; the people kneel, all heads are uncovered, the colours are lowered, the muskets grounded, and a solemn silence reigns. Some moments after, the pope slowly stretches out his hands, raises them towards heaven, then bends them slowly towards the ground, making the sign of the cross. This movement is repeated thrice, and the air echoes anew with the ringing of bells, which intimate the pope's benediction to the surrounding country; then priests advance with impetuosity, holding lighted torches, which they reverse, brandish, and throw about with violence, to represent the flames of hell; the people are moved and agitated, and the words of malediction are heard from the height of the temple.[447]
When Luther was informed of this excommunication, he published the tenor of it, with some remarks, written in that caustic style in which he so much excelled. Although this publication did not appear till afterwards, we will here give some idea of it. Let us hear the high priest of Christendom on the balcony of his Basilisk, and the monk of Wittemberg answering him from the bosom of Germany.[448]
There is something characteristic in the contrast of the two voices.
LUTHER AND THE POPE.
The Pope.—"Leo Bishop."
Luther.—"Bishop ... as a wolf is a shepherd; for the bishop ought to exhort according to the doctrine of salvation, not belch out imprecations and maledictions."
The Pope.—"... Servant of all the servants of God...."
Luther.—"In the evening when we are drunk; but in the morning we call ourselves Leo lord of all the lords."
The Pope.—"The Roman bishops, our predecessors, have been wont, on this festival, to employ the weapons of righteousness."...
Luther.—"Which, according to you, are excommunication and anathema, but according to St. Paul, patience, meekness, and charity." (2 Cor. vi, 7.)
The Pope.—"According to the duty of the apostolic office, and to maintain the purity of Christian faith."
Luther.—"In other words, the temporal possessions of the pope."
The Pope.—"And its unity, which consists in the union of the members with Christ their head ... and with his vicar...."
Luther.—"For Christ is not sufficient; one more than he is necessary."
The Pope.—"To guard the holy communion of the faithful, we follow the ancient custom, and excommunicate and anathematise on the part of God Almighty the Father."
Luther.—"Of whom it is said, 'God sent not his Son into the world to condemn the world.'" (John, iii, 17.)
The Pope.—"... And the Son and the Holy Spirit, and according to the power of the Apostles Peter and Paul ... and our own...."
Luther.—"And myself! says the ravenous wolf, as if the power of God were too feeble without him."
The Pope.—"We curse all heretics,—the Garasi,[449] the Patarini, the Pauperes of Lyon, the Arnoldists, the Speronists, the Passagians, the Wickliffites, the Hussites, the Fraticelli."
Luther.—"For they wished to possess the Holy Scriptures, and insisted that the pope should be sober and preach the Word God."
The Pope.—"And Martin Luther recently condemned by us for a similar heresy, as well as all his adherents, and all, whosoever they be, that show him any favour."
Luther.—"I thank thee, most gracious Pontiff, for condemning me in common with all these Christians. I count it an honour to have my name proclaimed at Rome during the feast in so glorious a manner, and carried over the world with the names of all those humble confessors of Jesus Christ."
The Pope.—"Likewise we excommunicate and curse all pirates and corsairs...."
LUTHER AND THE POPE.
Luther.—"Who then is the greatest of pirates and corsairs if it be not he who robs souls, chains them, and puts them to death?"
The Pope.—"Particularly those who sail upon our sea."
Luther.—"Our SEA!... Saint Peter, our predecessor, said, 'Silver and gold have I none,' (Acts, iii, 6.) Jesus Christ said, 'The kings of the Gentiles exercise lordship over them; but it shall not be so with you.' (Luke, xxii, 25.) But if a waggon loaded with hay must, on meeting with a drunken man, give way to him, à fortiori must St. Peter and Jesus Christ himself give way to the pope."
The Pope.—"Likewise we excommunicate and curse all who falsify our bulls, and our apostolic letters...."
Luther.—"But the letters of God, the Scriptures of God, all the world may condemn and burn."
The Pope.—"Likewise we excommunicate and curse all who detain provisions which are on the way to Rome...."
Luther.—"He barks and bites like a dog threatened to be deprived of his bone."[450]
The Pope.—"Likewise we condemn and curse all who keep back judicial rights, fruits, tithes, revenues, appertaining to the clergy."
Luther.—"For Jesus Christ has said, 'Whosoever will sue thee at the law and take away thy coat, let him have thy cloak also.' (Matt. v, 40.) and this is our commentary upon the passage."
The Pope.—"Whatever be their station, dignity, order, power, or rank; be they even bishops or kings...."
Luther.—"For 'There will arise false teachers among you who will despise dominion and speak evil of dignities,' saith the Scripture. (Jude, 8.)"
The Pope.—"Likewise we condemn and curse all those who in any kind of way attack the city Rome, the kingdom of Sicily, the islands of Sardinia and Corsica, the patrimony of St. Peter in Tuscany, the duchy of Spoleto, the margravate of Ancona, the Campagna, the cities of Ferrara and Benevento, or any other city or country appertaining to the Church of Rome."
Luther.—"O, Peter, poor fisherman! where did you get Rome and all those kingdoms? I salute you, Peter, king of Sicily! ... and fisherman at Bethsaida!"
The Pope.—"We excommunicate and curse all chancellors, counsellors, parliaments, procurators, governors, officials, bishops, and others who oppose our letters of exhortation, invitation, prohibition, mediation, execution, etc."
HOLY THURSDAY AT ROME.
Luther.—"For the holy see seeks only to live in idleness, magnificence, and debauchery, to command, storm, deceive, lie, insult, and commit all sorts of wickedness in peace and safety...."
"O Lord, arise! it is not as the papists pretend. Thou hast not forsaken us, nor is thy favour turned away from us."
So spake Leo X at Rome, and Luther at Wittemberg.
The pontiff having finished his anathemas, the parchment on which they were written was torn in pieces, and the fragments thrown to the people. Immediately there was a great rush among the crowd, all pressing forward, and striving to get hold of a morsel of the terrible bull.
Such were the holy relics which the papacy offered to her faithful on the eve of the great day of grace of expiation. The multitude soon dispersed, and the vicinity of the Basilisk resumed its wonted stillness. Let us return to Wittemberg.
CHAP. VI.
Luther's courage—Bugenhagen at Wittemberg—Persecutions in Pomerania—Melancthon wishes to set out with Luther—Amsdorff—Schurff—Suaven—Hütten to Charles V.
BUGENHAGEN AT WITTEMBERG.
It was the 24th of March. The imperial herald, Gaspard Sturm, having at length passed the gates of the town where Luther was, presented himself before the doctor, and put the summons of Charles V into his hands. A grave and solemn moment for the Reformer! All his friends were in consternation. No prince, not even excepting Frederick the Wise, had as yet declared in his favour. Knights, it is true, uttered menaces, but the mighty Charles despised them. Still Luther was not troubled. "The papists," said he, on seeing the anguish of his friends, "have no wish for my arrival at Worms, they only wish my condemnation and death.[451] No matter, pray not for me, but for the Word of God. Before my blood is cold, thousands throughout the world will be called to answer for having shed it. The most holy adversary of Christ, the father, master, and generalissimo of homicides, insists on having my life. Amen! Let the will of the Lord be done. Christ will give me his Spirit to vanquish these ministers of error. I despise them during my life, and will triumph over them by my death.[452] They are doing all they can at Worms, to compel me to retract. Here then will be my retractation: I once said, that the pope was the vicar of Christ; now, I say that he is the enemy of the Lord, and the apostle of the devil." And when he learned that all the pulpits of the Franciscans were resounding with imprecations and maledictions against him, he exclaimed, "O what wondrous joy it gives me!"[453] He knew that he had done the will of God, and that God was with him; why then should he not set out boldly? This purity of intention, this liberty of conscience is a hidden power of incalculable might which never fails the servant of God, and which makes him more invincible than helmets and armied hosts could make him.
At this time arrived at Wittemberg a man who, like Melancthon, was destined to be Luther's friend through life, and to console him at the moment of his departure.[454] It was a priest of thirty-six years of age, named Bugenhagen, who had fled from the severities with which the Bishop of Camin, and Prince Bogislas of Pomerania, persecuted the friends of the gospel of all classes—clergy, citizens, and literati.[455] Of a senatorial family at Wollin in Pomerania, from which he is commonly called 'Pomeranus', Bugenhagen, at twenty years of age, began to teach at Treptow. Youth flocked to hear him, while nobles and learned men vied with each other for his society. He was a diligent student of the Holy Scriptures, and prayed to God to instruct him.[456] One day towards the end of December, 1520, when he was supping with several friends, Luther's treatise on the Captivity of Babylon was put into his hands. After turning it over, he exclaimed, "Many heretics have infested the Church since our Saviour died, but never was there one more pestilential than the author of this work." Having taken the book home with him, and read it over and over, his views entirely changed; new truths presented themselves to his mind, and returning some days afterwards to his companions, he said to them, "The whole world is fallen into Cimmerian darkness. This man and none but he sees the truth."[457] Some priests, a deacon, even the abbot himself, received the pure doctrine of salvation, and preaching it with power, "soon," (says a historian,) "turned away their hearers from human superstitions to the sole efficacious merit of Jesus Christ."[458] Then persecution burst forth. Several were already immured in dungeons, when Bugenhagen escaped from his enemies, and arrived at Wittemberg. "He suffers for the love of the gospel," immediately wrote Melancthon to the Elector's chaplain, "where could he fly if not to our ασυλον, (asylum,) to the protection of our prince?"[459]
MELANCTHON. AMSDORFF. SCHURFF. SUAVEN.
But none received Bugenhagen with so much delight as Luther. It was arranged between them that, immediately after the Reformer's departure, Bugenhagen should begin to expound the Psalms. Thus divine Providence brought this powerful mind to aid in supplying the place of him whom Wittemberg was going to lose. Placed a year after at the head of the church of this town, Bugenhagen presided over it for thirty-six years. Luther distinguished him by the name of The Pastor.
Luther behoved to depart. His alarmed friends thought that unless God miraculously interposed, he was going to death. Melancthon, who had left his native country, had become attached to Luther with all the affection of his soul. "Luther," said he, "is to me in place of all my friends: I feel him to be greater and more admirable than I can express. You know how Alcibiades admired his Socrates;[460] but I admire Luther in a higher sense, for he is a Christian." Then he added the simple but beautiful expression, "Every time I contemplate him, I find him even greater than himself."[461] Melancthon wished to follow Luther in his dangers. But their common friends, and doubtless the doctor himself, were against it. Must not Philip supply the place of his friend? and, should that friend never return, who would direct the cause of the Reformation? "Ah! would to God," said Melancthon, resigned, but grieved, "would to God I had been allowed to go with him."[462]
The ardent Amsdorff immediately declared that he would accompany the doctor. His strong soul felt a pleasure in exposing itself to danger. His high bearing enabled him to appear fearless before an assembly of kings. The Elector had invited to Wittemberg, as professor of law, Jerome Schurff, the son of a physician of St. Gall, a celebrated man, of great meekness of temper, and a very intimate friend of Luther. "He has not yet summoned up courage," said Luther, "to pronounce sentence of death on a single malefactor."[463] Yet this timid individual volunteered to act as the doctor's counsel on this dangerous journey. A young Danish student named Peter Suaven, who boarded with Melancthon, and afterwards distinguished himself by his labours in Pomerania and Denmark, also declared that he would accompany his master. The youth in schools were entitled to have their representative beside the champion of truth.
HUTTEN TO CHARLES V.
Germany was moved at the thought of the dangers which threatened the representative of her people, and found a voice well fitted to express her fears. Ulric von Hütten shuddered at the thought of the blow about to be struck at his country, and, on the 1st of April wrote directly to Charles V as follows:—"Most excellent emperor, you are on the point of destroying us, and yourself with us. What is intended in this affair of Luther but just to destroy our liberty and abridge your power? There is not throughout the whole breadth of the empire a good man who does not feel the liveliest interest in this business.[464] The priests alone are in arms against Luther because he is opposed to their excessive power, their shameful luxury, their depraved lives, and has pleaded for the doctrine of Christ, his country's freedom, and purity of manners.
"O emperor! dismiss from your presence those orators of Rome, those bishops and cardinals who would prevent every thing like reform. Did you not observe the sadness of the people on seeing you on your arrival approach the people surrounded by those wearers of red hats, by a herd of priests and not a band of valiant warriors?
"Do not give up your sovereign majesty to those who would trample it under their feet! Have pity on us! Do not in your ruin drag the whole nation along with you! Place us amid the greatest perils, under the swords of the enemy and the canon's mouth;[465] let all nations conspire against us; let all armies assail us, so that we may be able openly to manifest our valour, and not be thus vanquished and enslaved in the dark, like women, without arms and without a struggle.... Ah! our hope was that you would deliver us from the yoke of the Romans and overthrow the pontifical tyranny. God grant that the future may turn out better than the commencement.
"All Germany kneels before you; she supplicates you with tears, implores your aid, your pity, your faith, and, by the holy memory of those Germans, who, when the whole world was subjugated to Rome, refused to bend their head before that proud city, conjures you to save her, restore her to herself, deliver her from slavery, and avenge her of her tyrants!..."[466]
So spoke Germany to Charles V through the instrumentality of the knight. The emperor paid no attention to the letter; perhaps threw it disdainfully from him to one of his secretaries. He was a Fleming, and not a German. Personal aggrandisement, not the liberty and glory of the empire, was the object of all his desires.
CHAP. VII.
Departure for the Diet of Worms—Luther's Adieu—His Condemnation Published—Cavalcade near Erfurt—Meeting of Jonas and Luther—Luther in his old Convent—Luther Preaches at Erfurt—Incident—Faith and Works—Concourse of People—Luther's Courage—Luther to Spalatin—Halt at Frankfort—Fears at Worms—Plan of the Imperialists—Luther's Firmness.
DEPARTURE FOR THE DIET OF WORMS.
The 2nd of April had arrived, and Luther behoved to take leave of his friends. After writing a note to Lange to intimate that he would spend the following Thursday or Friday at Erfurt,[467] he bade adieu to his colleagues. Turning to Melancthon he said to him, in a tone which betrayed emotion, "If I do not return, and my enemies put me to death, O, my brother, cease not to teach, and remain firm in the truth. Labour in my stead, since I shall not be able to labour any longer for myself. If you live, it matters little though I perish."[468] Then, committing himself to the hand of Him who is faithful and true, Luther took his seat and quitted Wittemberg. The town council had provided him with a modest carriage with a cloth covering which might be put on or off at pleasure. The imperial herald, clad in his insignia, and wearing the imperial eagle, was on horseback in front, followed by his servant. Next followed Luther, Schurff, Amsdorff, and Suaven in their carriage. The friends of the gospel, the citizens of Wittemberg, in deep emotion, were invoking God, and shedding tears. Such was Luther's departure.
LUTHER'S CONDEMNATION PUBLISHED.
He soon observed that the hearts of those whom he met were filled with gloomy forebodings. At Leipsic no honour was paid to him. He only received the usual present of wine. At Naumburg he met a priest, probably J. Langer, a man of stern zeal, who carefully preserved in his study the portrait of the famous Jerome Savonarola of Ferrara, who was burnt at Florence in 1498, by order of pope Alexander VI, as a martyr to liberty and morality, as well as a confessor of evangelical truth. Having taken the portrait of the Italian martyr, the priest came up to Luther, and held out the portrait to him without speaking. Luther understood what the dumb figure intimated, but his intrepid soul remained firm. "It is Satan," said he, "who, by these terrors, would fain prevent a confession of the truth from being made in the assembly of the princes, because he foresees the blow which this will give to his kingdom."[469] "Adhere firmly to the truth which thou hast perceived," said then the priest to him gravely, "and thy God will also adhere firmly to thee."[470]
Having spent the night at Naumburg, where the burgomaster had hospitably entertained him, Luther arrived next evening at Weimar. He was scarcely a moment there when he heard loud cries in all directions. They were publishing his condemnation. "Look," said the herald to him. He looked, and his astonished eyes beheld imperial messengers traversing the town, and posting up the imperial edict, which ordered his writings to be laid before the magistrates. Luther had no doubt that these harsh measures were exhibited before-hand, to deter him from coming, that he might afterwards be condemned for having refused to appear. "Well, doctor, will you go on?" said the imperial herald to him in alarm. "Yes," replied Luther, "though put under interdict in every town, I will go on: I confide in the emperor's safe-conduct."
At Weimar, Luther had an audience of the Elector's brother, Duke John, who was then residing there. The prince invited him to preach. He consented, and from his heart, now under deep emotion, came forth the words of life. John Voit, the friend of Frederick Myconius, a Franciscan monk, heard him, and being converted to evangelical doctrine, quitted the convent two years after. At a later period, he became professor of theology at Wittemberg. The duke gave Luther the money necessary for his journey.
From Weimar the Reformer proceeded to Erfurt. It was the town of his youth, and he hoped to see his friend Lange, provided, as he had written him, he could enter the town without danger.[471] He was still three or four leagues off, near the village of Nora, when he saw a troop of horsemen appear in the distance. Were they friends, or were they enemies? Shortly Crotus, the rector of the university, Eobanus Hesse, Melancthon's friend, whom Luther called the king of poets, Euricius Cordus, John Draco, and others, to the number of forty, members of the senate, the university, and the municipality, all on horseback, saluted him with acclamation. A multitude of the inhabitants of Erfurt covered the road, and gave loud expression to their joy. All were eager to see the mighty man who had ventured to declare war against the pope.
JUSTUS JONAS.
A young man of twenty-eight, named Justus Jonas, had got the start of the party.[472] Jonas, after studying law at Erfurt, had been appointed rector of the university in 1519. Illumined by the evangelical light which then radiated in all directions, he felt desirous to become a theologian. "I believe," wrote Erasmus to him, "that God has elected you as an instrument to spread the glory of his Son Jesus."[473] All Jonas' thoughts were turned to Wittemberg and Luther. Some years before, when only a student of law, being of an active enterprising spirit, he had set out on foot, accompanied by some friends, and in order to reach Erasmus, then at Brussels, had traversed forests infested by robbers, and towns ravaged by the plague. Will he not now confront other dangers in order to accompany the Reformer to Worms? He earnestly begged the favour, and Luther consented. Thus met these two doctors, who were to labour through life in the renovation of the Church. Divine Providence gathered around Luther men destined to be the light of Germany: the Melancthons, the Amsdorffs, the Bugenhagens, the Jonases. On his return from Worms, Jonas was appointed provost of the Church of Wittemberg, and doctor in theology. "Jonas," said Luther, "is a man whose life would deserve to be purchased at a large price, in order to detain him on the earth."[474] No preacher ever surpassed him in the gift of captivating his hearers. "Pomeranus is an expositor," said Melancthon, "and I am a dialectitian,—Jonas is an orator. The words flow from his lips with surpassing grace, and his eloquence is overpowering. But Luther is beyond us all."[475] It seems that nearly about the same time a companion of Luther's childhood, one of his brothers, joined the escort.
The deputation turned their steeds, and horsemen and footmen, surrounding Luther's carriage, entered the town of Erfurt. At the gate, in the squares and streets, where the poor monk had so often begged his bread, the crowd of spectators was immense. Luther dismounted at the Augustin convent, where the gospel had consoled his heart. Lange received him with joy; Usingen, and some of the more aged fathers, showed great coolness. There was a general desire to hear him preach, and though he was interdicted from doing it, the herald himself could not resist the desire, and consented.
LUTHER PREACHES AT ERFURT.
Sunday after Easter, the Augustin church at Erfurt was crowded. That friar who formerly opened the doors and swept the church, mounted the pulpit, and having opened the Bible, read these words: "Peace be with you; and when he had so said, he showed them his hands and his side." (John, xx, 19, 20.) "All the philosophers, doctors, and writers," said he, "have exerted themselves to show how man may obtain eternal life, and have not succeeded. I will now tell you."
This has, in all ages, been the great question; accordingly Luther's hearers redoubled their attention.
"There are two kinds of works," continued the Reformer; "works foreign to ourselves—these are good works; and our own works—these are of little value. One builds a church; another goes on a pilgrimage to St James or St. Peter; a third fasts, prays, takes the cowl, walks barefoot; a fourth does something else. All these works are nothing, and will perish: for our own works have no efficacy in them. But I am now going to tell you what is the genuine work. God raised a man again from the dead, even the Lord Jesus Christ, that he might crush death, destroy sin, and shut the gates of hell. Such is the work of salvation. The devil thought that he had the Lord in his power when he saw him between the two thieves, suffering the most ignominious martyrdom, accursed of God and men.... But the Divinity displayed its power, and annihilated sin, death, and hell....
"Christ has vanquished; this is the grand news; and we are saved by his work, not by our own. The pope gives a very different account. But I maintain that the holy Mother of God herself was saved neither by her virginity nor maternity, neither by her purity nor her works, but solely by means of faith and by the works of God...."
While Luther was speaking, a sudden noise was heard; one of the galleries gave a crack, and seemed as if it were going to give way under the pressure of the crowd. Some rushed out, and others sat still, terror-struck. The orator stopped for a moment, and then, stretching out his hand, exclaimed, with a loud voice, "Fear nothing; there is no danger; the devil is seeking, in this way, to prevent me from proclaiming the gospel, but he shall not succeed."[476] At these words, those who were running out, stopped astonished and rivetted to the spot; the assembly calmed, and Luther, without troubling himself with the attempts of the devil, continued. "You will perhaps say to me, You tell us a great deal about faith. Tell us, also, how we can obtain it. Yes; well, I will tell you. Our Lord Jesus Christ says, 'Peace be with you; behold my hands:' in other words, 'Behold, O man, it is I, I alone who have taken away thy sin, and ransomed thee, and now thou hast peace, saith the Lord.'
LUTHER PREACHES AT ERFURT.
"I did not eat the fruit of the tree," resumed Luther; "neither did you eat it; but we received the sin which Adam has transmitted to us, and are guilty of it. In like manner, I did not suffer on the cross, nor did you suffer on it; but Christ suffered for us; we are justified by the work of God, and not by our own.... 'I am,' saith the Lord, 'thy righteousness and thy redemption.'...
"Let us believe the gospel, let us believe St. Paul, and not the letters and decretals of the popes."
Luther, after having preached faith as the means of the sinner's justification, preaches works as the consequence and evidence of salvation.
"Since God has saved us," continues he, "let us so order our works that he may take pleasure in them. Art thou rich,—let thy wealth be useful to the poor. Art thou poor,—let thy service be useful to the rich. If thy toil is useful only to thyself, the service which thou pretendest to render to God is mere falsehood."[477]
There is not a word in the sermon on Luther himself; no allusion to the circumstances in which he is placed; nothing on Worms, on Charles, or the nuncios; he preaches Christ, and Christ only; at this moment, when the world has its eyes upon him, he is not in the least occupied with himself; and herein is the mark of a genuine servant of God.
Luther set out from Erfurt, and passed through Gotha, where he again preached. Myconius adds, that at the moment when the people were coming out from the sermon the devil detached from the pediment of the church some stones which had not budged for two centuries. The doctor slept in the convent of the Benedictines, at Rheinhardsbrunn, and thence proceeded to Eisenach, where he felt indisposed. Amsdorff, Jonas, Schurff, and all his friends, were alarmed. He was bled, and the greatest possible attention was paid him. Even the Schulthess of the town, John Oswald, hastened to him with a cordial. Luther, after drinking it, fell asleep, and was thereby so far recovered that he was able to proceed on the following day.[478]
LUTHER TO SPALATIN.
Wherever he passed the people flocked to see him. His journey was a kind of triumphal procession. Deep interest was felt in beholding the intrepid man who was on the way to offer his head to the emperor and the empire. An immense concourse surrounded him.[479] "Ah!" said some of them to him, "there are so many cardinals and so many bishops at Worms, they will burn you; they will reduce your body to ashes, as was done with that of John Huss." But nothing terrified the monk. "Were they to make a fire," said he, "that would extend from Worms to Wittemberg, and reach even to the sky, I would walk across it in the name of the Lord; I would appear before them; I would walk into the jaws of this Behemoth, and break his teeth, and confess the Lord Jesus Christ."[480]
One day, when just going into an inn, and while the crowd were as usual pressing around him, an officer came up to him and said, "Are you the man who undertakes to reform the papacy? How will you succeed?" "Yes," replied Luther, "I am the man. I confide in Almighty God, whose word and command I have before me." The officer, affected, gave him a milder look, and said, "Dear friend, there is something in what you say; I am the servant of Charles, but your Master is greater than mine. He will aid you and guard you."[481] Such was the impression which Luther produced. Even his enemies were struck at the sight of the multitudes that thronged around him, though they have painted the journey in different colours.[482] At length the doctor arrived at Frankfort, on Sunday, 14th April.
News of Luther's advance had reached Worms. The friends of the pope had thought he would not obey the summons of the emperor. Albert, cardinal-archbishop of Mentz, would have given anything to stop him by the way, and new schemes were set on foot for this purpose.
Luther, on his arrival at Frankfort, took some repose, and then announced his approach to Spalatin, who was at Worms with the Elector. It is the only letter which he wrote during his journey. "I am getting on," says he, "though Satan has striven to stop me on the way by sickness. From Eisenach to this I have never been without a feeling of languor, and am still completely worn out. I learn that Charles has published an edict to frighten me. But Christ lives, and we shall enter Worms in spite of all the barriers of hell and all the powers of the air.[483] Therefore, make ready my lodging."
COCHLŒUS. NEW TACTICS.
The next day Luther visited the learned school of William Nesse, a celebrated geographer of that time. "Be diligent," said he to the scholars, "in the reading of the Scriptures, and the investigation of truth." Then placing his right hand on the head of one of the children, and his left on another, he pronounced a blessing on the whole school.
While Luther blessed the young, he was also the hope of the old. Catharine of Holzhausen, a widow advanced in years, and serving God, went to him, and said, "My father and mother told me that God would raise up a man who should oppose the papal vanities, and save the Word of God. I hope you are that man, and I wish you, for your work, the grace and the Holy Spirit of God."[484]
These were by no means the sentiments universally entertained at Frankfort. John Cochlœus, dean of the church of Notre Dame, was one of those most devoted to the Roman Church. On seeing Luther pass through Frankfort on his way to Worms, he could not suppress his fears. He thought the Church was in want of devoted defenders, and scarcely had Luther quitted the town than Cochlœus set out in his track, ready, as he says, to give his life in defence of the honour of the Church.[485]
ATTEMPT TO STOP LUTHER.
There was great alarm in the camp of the pope's friends. The heresiarch was at hand—every day, every hour brought him nearer Worms. If he entered, all was perhaps lost. The Archbishop Albert, the confessor Glapio, and all the politicians about the emperor, felt uneasy. How can the arrival of this monk be prevented? It is impossible to carry him off, for he has the emperor's safe-conduct. Stratagem alone can arrest him. These intriguers immediately arranged the following plan. The emperor's confessor, and his high chamberlain, Paul of Armsdorff, quit Worms in great haste, and proceed about ten leagues distant, to the castle of Ebernburg, the residence of Francis de Seckingen, the knight who had offered Luther an asylum.[486] Bucer, a young dominican, chaplain to the Elector-Palatine, and who had been gained to the evangelical doctrine at the Heidelberg discussion, had then taken refuge in "this hôtel of the just." The knight, who had no great knowledge of the affairs of religion, was easily imposed upon, while the disposition of the Palatine chaplain favoured the designs of the confessor. In fact, Bucer was inclined to pacific measures. Distinguishing between fundamental and secondary points, he thought he might sacrifice the latter to unity and peace.[487]
The chamberlain and confessor begin their attack. They give Seckingen and Bucer to understand that it is all over with Luther if he goes to Worms. They assure him that the emperor is ready to send certain learned men to Ebernburg there to confer with the doctor. "Under your charge," say they to the knight, "the two parties will be placed." "We are at one with Luther on all essential points," say they to Bucer: "only some secondary points remain; and as to these you will be mediator." The knight and the chaplain are shaken. The confessor and chamberlain continue. "The invitation addressed to Luther must come from you," say they to Seckingen, "and let Bucer be the bearer of it."[488] Every thing was arranged according to their wish. Let Luther only be credulous enough to come to Ebernburg; his safe-conduct will soon expire, and then who will be able to defend him?
Luther had arrived at Oppenheim. His safe-conduct was available only for three days longer. He sees a troop of horsemen approaching, and soon recognises at their head the Bucer with whom he had such intimate conference at Heidelberg.[489] "These horsemen belong to Francis of Seckingen," said Bucer to him after the first expressions of friendship. "He sends me to you to conduct you to his strong castle.[490] The emperor's confessor is desirous of a conference with you. His influence over Charles is unbounded: every thing may be arranged. But beware of Aleander!" Jonas Amsdorff and Schurff knew not what to think; Bucer insisted; but Luther hesitated not. "I continue my journey," was his answer to Bucer; "and if the emperor's confessor has any thing to say to me, he will find me at Worms. I go where I am called."
LUTHER ENTERS WORMS.
Meanwhile Spalatin himself began to be troubled and afraid. Surrounded at Worms by the enemies of the Reformation, he heard them saying that no respect should be paid to the safe-conduct of a heretic. He became alarmed for his friend; and at the moment when the latter was approaching the town a messenger presented himself and said to him on the part of the chaplain, "Don't enter Worms!" This from his best friend, the Elector's confidant, Spalatin himself! Luther unmoved, turns his eye on the messenger, and replies, "Go and tell your master, that were there as many devils in Worms as there are tiles upon the roofs, I would enter."[491] Never, perhaps, was Luther so grand. The envoy returned to Worms with his extraordinary message. "I was then intrepid," said Luther a few days before his death, "I feared nothing; God can give man such boldness; I know not if at present I would have as much liberty and joy."—"When the cause is good," adds his disciple Mathesius, "the heart expands, giving courage and energy to evangelists and soldiers."[492]
CHAP. VIII.
Entry into Worms—Chant for the Dead—Council held by Charles V—Capito and the Temporisers—Concourse around Luther—Citation—Hütten to Luther—Proceeds to the Diet—Saying of Freundsberg—Imposing Assembly—The Chancellor's Address—Luther's Reply—His Wisdom—Saying of Charles V—Alarm—Triumph—Luther's Firmness—Insults from the Spaniards—Council—Luther's Trouble and Prayer—Might of the Reformation—Luther's Oath to Scripture—The Court of the Diet—Luther's Address—Three kinds of Writings—He demands Proof of his Error—Solemn Warnings—He repeats his Address in Latin—Here I am: I can't do otherwise—The "weakness" of God—New Attempt.
At length, on the morning of the 16th April, Luther perceived the walls of the ancient city. All were looking for him, and there was only one thought in Worms. The young noblemen, Bernard of Hirschfeld and Albert of Lindenau, with six cavaliers, and other gentlemen in the suite of the princes, to the number of a hundred, if we may believe Pallavicini, unable to restrain their impatience, galloped to meet him, and surrounded him in order to escort him at the moment of his entry. He approached. Before him pranced the imperial herald decked in all the insignia of his office. Next came Luther in his humble carriage. Jonas followed on horseback surrounded by the cavaliers. A large crowd was waiting in front of the gates. It was near mid-day when he passed those walls which so many persons had foretold him he should never leave. It was the dinner hour, but the moment when the sentinel stationed in the cathedral steeple tolled the signal, every body ran into the street to see the monk. Thus was Luther in Worms.
CHANT FOR THE DEAD.
Two thousand persons accompanied him through the streets: there was a rush to meet him. The crowd was increasing every moment, and was much larger than when the emperor made his entry.
Suddenly, relates a historian, a man clad in a singular dress, and carrying a large cross before him, as is usual at funerals, breaks off from the crowd, advances towards Luther, and then, in a loud voice, and with the plaintive cadence which is used in saying mass for the repose of the souls of the dead, chants the following stanzas as if he had been determined that the very dead should hear them:—
Advenisti, O desiderabilis! Quem expectabamus in tenebris![493]
Luther's arrival is celebrated by a Requiem. If the story is true, it was the court fool of one of the dukes of Bavaria who gave Luther one of those warnings remarkable at once for wisdom and irony, of which so many instances are furnished by these individuals. But the clamour of the multitude soon drowned the De Profundis of the cross-bearer.
The train could scarcely proceed through the moving mass. At length the imperial herald stopped before the hotel of the Knights of Rhodes. Here lodged two of the Elector's counsellors, Frederic of Thun and Philip of Feilitsch, as well as the marshal of the empire, Ulric of Pappenheim. Luther got out of his carriage, and, on alighting, said, "The Lord will be my defence."[494]... "I entered Worms," said he afterwards, "in a covered car in my frock. Everybody ran into the street to see friar Martin."[495]
The news of his arrival filled the Elector of Saxony and Aleander with alarm. The young and elegant Archbishop Albert, who held a mean between those two parties, was amazed at Luther's boldness. "Had I not had more courage than he," said Luther, "it is true I never should have been seen in Worms."
Charles V immediately assembled his council. The counsellors in the emperor's confidence repaired in haste to the palace for they too were in dismay. "Luther is arrived," said Charles, "what must be done?"
Modo, bishop of Palermo and chancellor of Flanders, if we are to receive Luther's own statement, replied, "We have long consulted on this subject. Let your imperial Majesty speedily get rid of this man. Did not Sigismond cause John Huss to be burnt? There is no obligation either to give or observe a safe-conduct to a heretic."[496] "No," said Charles: "what has been promised must be performed." There was nothing for it, therefore, but to make the Reformer appear.
CAPITO AND THE TEMPORISERS.
While the councils of the great were thus agitated on the subject of Luther, there were many men in Worms who rejoiced that they were able at length to behold this illustrious servant of God. In the first rank among them was Capito, chaplain and counsellor to the Archbishop of Mentz. This remarkable man, who a short time before had preached the gospel in Switzerland with great freedom,[497] thought it due to the place which he then occupied to pursue a course which exposed him to a charge of cowardice from the Evangelists, and of dissimulation from the Romans.[498] He had, however, preached the doctrine of faith clearly at Mentz, and on his departure had succeeded in supplying his place by a young preacher full of zeal, named Hedio. In this town, the ancient see of the primate of the German Church, the word of God was not bound. The gospel was eagerly listened to: in vain did the monks strive to preach the gospel after their own way, and employ all the means in their power in order to arrest the general impulse; they had no success.[499] But Capito, even while he preached the new doctrine, laboured to continue in friendship with those who persecuted it. He flattered himself, with others of the same sentiments, that he would thus be of great utility to the Church. To hear them talk it might have been supposed that, if Luther was not burnt, if all the Lutherans were not excommunicated, it was owing entirely to Capito's influence over the Archbishop Albert.[500] Cochlœus, dean of Frankfort, arriving at Worms almost at the same time with Luther, immediately waited upon Capito, who being, apparently at least, on very good terms with Aleander, introduced Cochlœus to him, thus serving as a connecting link between the two greatest enemies of the Reformer.[501] Capito doubtless thought that he would do great service to the cause of Christ by all this management; but it cannot be said that any good resulted from it. The event almost always belies these calculations of human wisdom, and proves that a decided course, while it is the most frank, is also the most wise.
CITATION TO THE DIET.
Meanwhile the crowd continued around the hotel of Rhodes at which Luther had alighted. Some looked upon him as a prodigy of wisdom, and others as a monster of iniquity. The whole town wished to see him.[502] The first hours were left him to recover from his fatigue, and converse with his most intimate friends; but as soon as evening came, counts, barons, knights, gentlemen, ecclesiastics, and citizens flocked in upon him. All, even his greatest enemies, were struck with the bold step he had taken, the joy which appeared to animate him, the power of his eloquence, and the lofty elevation and enthusiasm which made the influence of this simple monk almost irresistible. Many attributed this grandeur to something within him partaking of the divine, while the friends of the pope loudly declared that he was possessed with a devil.[503] Call followed call, and the crowd of curious visitors kept Luther standing to a late period of the night.
The next morning, (Friday, 17th April,) Ulric of Pappenheim, hereditary marshal of the empire, summoned him to appear at four o'clock, p. m., in presence of his imperial Majesty and the States of the empire. Luther received the summons with profound respect.
Thus every thing is fixed, and Luther is going to appear for Jesus Christ before the most august assembly in the world. He was not without encouragement. The ardent knight, Ulric von Hütten, was then in the castle of Ebernburg. Not being able to appear at Worms, (for Leo X had asked Charles to send him to Rome bound hand and foot,) he desired to stretch out a friendly hand to Luther, and on the same day (17th April) wrote to him, borrowing the words of a king of Israel:[504] "The Lord hear thee in the day of trouble: the name of the God of Jacob defend thee: send thee help from the sanctuary, and strengthen thee out of Zion: remember all thy offerings, and accept thy burnt sacrifice. O dearly beloved Luther! my respected father, fear not and be strong. The counsel of the wicked has beset you, they have opened their mouths upon you like roaring lions. But the Lord will rise up against the wicked and scatter them. Fight then valiantly for Christ. As for me I also will fight boldly. Would to God I were permitted to see the wrinkling of their brows. But the Lord will cleanse his vine which the wild boar of the forest has laid waste.... May Christ preserve you!"[505]
Bucer did what Hütten was unable to do: he came from Ebernburg to Worms, and remained the whole time beside his friend.[506]
LUTHER PROCEEDS TO THE DIET.
Four o'clock having struck, the marshal of the empire presented himself. It was necessary to set out, and Luther made ready. He was moved at the thought of the august congress before which he was going to appear. The herald walked first, after him the marshal, and last the Reformer. The multitude thronging the streets was still more numerous than on the previous evening. It was impossible to get on; it was in vain to cry, Give place: the crowd increased. At length, the herald seeing the impossibility of reaching the town hall caused some private houses to be opened, and conducted Luther through gardens and secret passages to the place of meeting.[507] The people perceiving this rushed into the houses on the steps of the monk of Wittemberg, or placed themselves at the windows which looked into the gardens, while great numbers of persons got up on the roofs. The tops of the houses, the pavement, every place above and below was covered with spectators.[508]
Arrived at length at the town, Luther and those who all accompanied him were again unable, because of the crowd, to reach the door. Give way! give way! Not one stirred. At last the imperial soldiers forced a passage for Luther. The people rushed forward to get in after him, but the soldiers kept them back with their halberds. Luther got into the interior of the building, which was completely filled with people. As well in the antechambers as at the windows there were more than five thousand spectators—German, Italian, Spanish, etc. Luther advanced with difficulty. As he was at length approaching the door, which was to bring him in presence of his judges, he met a valiant knight, the celebrated general, George of Freundsberg, who, four years afterwards, at the head of the German lansquenets couched his lance on the field of Pavia, and bearing down upon the left wing of the French army, drove it into the Tessino, and in a great measure decided the captivity of the king of France. The old general, seeing Luther pass, clapped him on the shoulder, and shaking his head, whitened in battle, kindly said to him, "Poor monk, poor monk, you have before you a march, and an affair, the like to which neither I nor a great many captains have ever seen in the bloodiest of our battles. But if your cause is just, and you have full confidence in it, advance in the name of God and fear nothing. God will not forsake you."[509] A beautiful homage borne by warlike courage to courage of intellect. It is the saying of a king,[510] "He that ruleth his spirit is greater than he that taketh a city."
LUTHER BEFORE THE DIET.
At length the doors of the hall being opened, Luther entered, and many persons not belonging to the Diet made their way in along with him. Never had man appeared before an assembly so august. The emperor Charles V, whose dominions embraced the old and the new world; his brother, the Archduke Ferdinand; six electors of the empire, whose descendants are now almost all wearing the crown of kings; twenty-four dukes, the greater part of them reigning over territories of greater or less extent, and among whom are some bearing a name which will afterwards become formidable to the Reformation (the Duke of Alva, and his two sons); eight margraves; thirty archbishops, bishops, or prelates; seven ambassadors, among them those of the kings of France and England; the deputies of ten free towns; a great number of princes, counts, and sovereign barons; the nuncios of the pope; in all, two hundred and four personages. Such was the court before which Martin Luther appeared.
This appearance was in itself a signal victory gained over the papacy. The pope had condemned the man; yet here he stood before a tribunal which thus far placed itself above the pope. The pope had put him under his ban, debarring him from all human society, and yet here he was convened in honourable terms, and admitted before the most august assembly in the world. The pope had ordered that his mouth should be for ever mute, and he was going to open it before an audience of thousands, assembled from the remotest quarters of Christendom. An immense revolution had thus been accomplished by the instrumentality of Luther. Rome was descending from her throne, descending at the bidding of a monk.
Some of the princes seeing the humble son of the miner of Mansfeld disconcerted in presence of the assembly of kings, kindly approached him; and one of them said, "Fear not them who can kill the body, but cannot kill the soul." Another added, "When you will be brought before kings it is not you that speak but the Spirit of your Father that speaketh in you."[511] Thus, the Reformer was consoled in the very words of his Master, by the instrumentality of the rulers of the world.
During this time, the guards were making way for Luther, who advanced till he came in front of the throne of Charles V. The sight of the august assembly seemed for a moment to dazzle and overawe him. All eyes were fixed upon him. The agitation gradually calmed down into perfect silence. "Don't speak before you are asked," said the marshal of the empire to him and withdrew.
THE CHANCELLOR'S ADDRESS AND LUTHER'S REPLY.
After a moment of solemn stillness, John of Eck, the chancellor of the Archbishop of Trèves, a friend of Aleander, and who must not be confounded with the theologian of the same name, rose up and said, in a distinct and audible voice, first in Latin and then in German, "Martin Luther, his sacred and invincible imperial Majesty has cited you before his throne, by the advice and counsel of the States of the holy Roman empire, in order to call upon you to answer these two questions: First, Do you admit that these books were composed by you?"—At the same time the imperial orator pointed to about twenty books lying on the table in the middle of the hall in front of Luther—"I did not exactly know how they had procured them," says Luther, in relating the circumstance. It was Aleander who had taken the trouble. "Secondly," continued the chancellor, "do you mean to retract these books and their contents, or do you persist in the things which you have advanced in them?"
Luther, without hesitation, was going to reply in the affirmative to the former question, when his counsel, Jerôme Schurff, hastily interfering, called out, "Read the titles of the books."[512] The chancellor going up to the table read the titles. The list contained several devotional works not relating to controversy.
After the enumeration, Luther said, first in Latin, and then in German.
"Most gracious Emperor! Gracious Princes and Lords!
"His imperial Majesty asks me two questions.
"As to the first, I acknowledge that the books which have been named are mine: I cannot deny them.
"As to the second, considering that is a question which concerns faith and the salvation of souls, a question in which the Word of God is interested, in other words, the greatest and most precious treasure either in heaven or on the earth,[513] I should act imprudently were I to answer without reflection. I might say less than the occasion requires, or more than the truth demands, and thus incur the guilt which our Saviour denounced when he said, 'Whoso shall deny me before men, him will I deny before my Father who is in Heaven.' Wherefore, I pray your imperial Majesty, with all submission, to give me time that I may answer without offence to the Word of God."
ALARMING REPORT.
This reply, far from countenancing the idea that there was any hesitation in Luther, was worthy of the Reformer and the assembly. It became him to show calmness and circumspection in so grave a matter, and to refrain on this solemn moment from every thing that might seem to indicate passion or levity. Moreover, by taking a suitable time, he would thereby the better prove the immovable firmness of his resolution. History shows us many men who, by a word uttered too hastily, brought great calamities on themselves, and on the world. Luther curbs his naturally impetuous character; restrains a tongue always ready to give utterance; is silent when all the feelings of his heart are longing to embody themselves in words. This self restraint, this calmness, so extraordinary in such a man, increased his power a hundred-fold, and put him into a position to answer afterwards with a wisdom, power, and dignity which will disappoint the expectation of his enemies, and confound their pride and malice.
Nevertheless, as he had spoken in a respectful and somewhat subdued tone, several thought he was hesitating and even afraid. A ray of hope gleamed into the souls of the partizans of Rome. Charles, impatient to know the man whose words shook the empire, had never taken his eye off him. Now turning towards one of his courtiers, he said with disdain, "Assuredly that is not the man who would ever make me turn heretic."[514] Then rising up, the young emperor withdrew with his ministers to the council chamber: the electors with the princes were closeted in another, and the deputies of the free towns in a third. The Diet when it again met, agreed to grant Luther's request. It was a great mistake in men under the influence of passion. "Martin Luther," said the chancellor of Trèves, "his imperial Majesty, in accordance with the goodness which is natural to him, is pleased to grant you another day, but on condition that you give your reply verbally and not in writing."
Then the imperial herald advanced and reconducted Luther to his hôtel. Menaces and cheers succeeded each other as he passed along. The most unfavourable reports were circulated among Luther's friends. "The Diet is dissatisfied," said they, "the envoys of the pope triumph, the Reformer will be sacrificed." Men's passions grew hot. Several gentlemen hastened to Luther's lodgings. "Doctor," asked they in deep emotion, "how does the matter stand? It is confidently said that they mean to burn you."[515] "That won't be," continued they, "or they shall pay for it with their lives."—"And that would have been the result," said Luther, twenty years later at Eisleben, when quoting these expressions.
On the other hand, Luther's enemies were quite elated. "He has asked time," said they; "he will retract. When at a distance he spoke arrogantly, but now his courage fails him.... He is vanquished."
VIOLENCE OF THE SPANIARDS.
Luther, perhaps, was the only tranquil person in Worms. A few moments after his return from the Diet, he wrote to the imperial counsellor Cuspianus. "I write you from the midst of tumult, (meaning, probably, the noise of the crowd outside his hotel;) I have, within this hour, appeared before the emperor and his brother.[516] I have acknowledged the authorship, and declared that to-morrow I will give my answer concerning retractation. By the help of Jesus Christ, not one iota of all my works will I retract."[517]
The excitement of the people and of the foreign troops increased every hour. While parties were proceeding calmly to the business of the Diet, others were coming to blows in the streets. The Spanish soldiers, proud and merciless, gave offence by their insolence to the burghers of the town. One of these satellites of Charles, finding in a bookseller's shop the papal bull, with a commentary on it by Hütten, took and tore it to pieces, and then trampled the fragments under his feet. Others, having discovered several copies of Luther's 'Captivity of Babylon,' carried them off and tore them. The people, indignant, rushed upon the soldiers, and obliged them to take flight. On another occasion, a Spanish horseman, with drawn sword, was seen in one of the principal streets of Worms in pursuit of a German who was fleeing before him, while the people durst not interfere.[518]
Some politicians thought they had discovered a method of saving Luther. "Recant your errors in doctrine," said they to him; "but persist in all you have said against the pope and his court, and you are safe." Aleander shuddered at this advice. But Luther, immovable in his purpose, declared that he set little value on a political reform, if not founded on faith.
The 18th of April having arrived, Glapio, the Chancellor Eck, and Aleander, met at an early hour, by order of Charles V, to fix the course of procedure in regard to Luther.
LUTHER'S WRESTLING AND PRAYER.
Luther had been for a moment overawed on the evening before when he had to appear before so august an assembly. His heart had been agitated at the sight of so many princes before whom great kingdoms humbly bent the knee. The thought that he was going to refuse obedience to men whom God had invested with sovereign power gave him deep concern; and he felt the necessity of seeking strength from a higher source. "He who, attacked by the enemy, holds the shield of faith," said he one day, "is like Perseus holding the head of the Gorgon, on which whoever looked, that moment died. So ought we to hold up the Son of God against the snares of the devil."[519] On this morning of the 18th April, he had moments of trouble, when the face of God was hid from him. His faith becomes faint; his enemies seem to multiply before him; his imagination is overpowered.... His soul is like a ship tossed by a violent tempest, now plunged to the depths of the sea, and again mounting up towards heaven. At this hour of bitter sorrow, when he drinks the cup of Christ, and feels as it were in a garden of Gethsemane, he turns his face to the ground, and sends forth broken cries, cries which we cannot comprehend, unless we figure to ourselves the depth of the agony from which they ascended up to God.[520] "God Almighty! God Eternal! how terrible is the world! how it opens its mouth to swallow me up! and how defective my confidence in thee! How weak the flesh, how powerful Satan! If I must put my hope in that which the world calls powerful, I am undone!... The knell is struck,[521] and judgment is pronounced!... O God! O God! O thou, my God! assist me against all the wisdom of the world! Do it: Thou must do it.... Thou alone ... for it is not my work, but Thine. I have nothing to do here; I have nothing to do contending thus with the mighty of the world! I, too, would like to spend tranquil and happy days. But the cause is Thine: and it is just and everlasting! O Lord! be my help! Faithful God, immutable God! I trust not in any man. That were vain. All that is of man vacillates! All that comes of man gives way. O God, O God, dost thou not hear?... My God! art thou dead?... No, thou canst not die! Thou only hidest Thyself. Thou hast chosen me for this work. I know it! Act, then, O God!... Stand by my side, for the sake of thy well beloved Son Jesus Christ, who is my defence, my buckler, and my fortress."
After a moment of silence and wrestling, he continues thus: "Lord, where standest thou?... O, my God, where art thou?... Come! come! I am ready!... I am ready to give up my life for thy truth ... patient as a lamb. For the cause is just, and it is thine!... I will not break off from thee either now or through eternity!... And though the world should be filled with devils, though my body, which however is the work of thy hands, should bite the dust, be racked on the wheel, cut in pieces ... ground to powder ... my soul is thine.[522] Yes, thy Word is my pledge. My soul belongs to thee, and will be eternally near thee.... Amen.... O God, help me.... Amen."
RETURN TO THE DIET.
This prayer explains Luther and the Reformation. History here lifts the veil of the sanctuary, and shows us the secret place whence strength and courage were imparted to this humble man, who was the instrument of God in emancipating the soul and the thoughts of men, and beginning a new era. Luther and the Reformation are here seen in actual operation. We perceive their most secret springs. We discover where their power lay. This meditation by one who is sacrificing himself to the cause of truth, is found among the collection of pieces relating to Luther's appearance at Worms, under number XVI, among safe-conducts, and other documents of a similar description. Some of his friends doubtless extended it, and so have preserved it to us. In my opinion, it is one of the finest documents on record.
Luther, after he had thus prayed, found that peace of mind without which no man can do anything great. He read the Word of God; he glanced over his writings, and endeavoured to put his reply into proper shape. The thought that he was going to bear testimony to Jesus Christ and his Word, in presence of the emperor and the empire, filled his heart with joy. The moment of appearance was drawing near; he went up with emotion to the sacred volume, which was lying open on his table, put his left hand upon it, and lifting his right toward heaven, swore to remain faithful to the gospel, and to confess his faith freely, should he even seal his confession with his blood. After doing so, he felt still more at peace.
LUTHER'S ADDRESS.
At four o'clock the herald presented himself and conducted him to the place where the Diet sat. The general curiosity had increased, for the reply behoved to be decisive. The Diet being engaged, Luther was obliged to wait in the court in the middle of an immense crowd, who moved to and fro like a troubled sea, and pressed the Reformer with its waves. The doctor spent two long hours amid this gazing multitude. "I was not used," says he, "to all these doings and all this noise."[523] It would have been a sad preparation for an ordinary man. But Luther was with God. His eye was serene, his features unruffled; the Eternal had placed him upon a rock. Night began to fall, and the lamps were lighted in the hall of the Diet. Their glare passed through the ancient windows and shone into the court. Every thing assumed a solemn aspect. At last the doctor was introduced. Many persons entered with him, for there was an eager desire to hear his answer. All minds were on the stretch waiting impatiently for the decisive moment which now approached. This time Luther was free, calm, self-possessed, and showed not the least appearance of being under constraint. Prayer had produced its fruits. The princes having taken their seats, not without difficulty, for their places were almost invaded, and the monk of Wittemberg again standing in front of Charles V, the chancellor of the Elector of Trêves rose up, and said:—
"Martin Luther! you yesterday asked a delay, which is now expired. Assuredly it might have been denied you, since every one ought to be sufficiently instructed in matters of faith to be able always to render an account of it to whosoever asks,—you above all, so great and able a doctor of Holy Scripture.... Now, then, reply to the question of his Majesty, who has treated you with so much mildness. Do you mean to defend your books out and out, or do you mean to retract some part of them?"
These words, which the chancellor had spoken in Latin, he repeated in German.
"Then doctor Martin Luther," say the Acts of Worms, "replied in the most humble and submissive manner. He did not raise his voice; he spoke not with violence, but with candour, meekness, suitableness, and modesty, and yet with great joy and Christian firmness."[524]
"Most serene Emperor! illustrious princes, gracious lords," said Luther, turning his eyes on Charles and the assembly, "I this day appear humbly before you, according to the order which was given me yesterday, and by the mercies of God I implore your Majesty and august Highnesses to listen kindly to the defence of a cause which I am assured is righteous and true. If from ignorance I am wanting in the usages and forms of courts, pardon me; for I was not brought up in the palaces of kings, but in the obscurity of a cloister.
"Yesterday two questions were asked me on the part of his imperial Majesty: the first, if I was the author of the books whose titles were read; the second, if I was willing to recal or to defend the doctrine which I have taught in them. I answered the first question, and I adhere to my answer.
"As to the second, I have composed books on very different subjects. In some I treat of faith and good works in a manner so pure, simple, and christian, that my enemies even, far from finding any thing to censure, confess that these writings are useful, and worthy of being read by the godly. The papal bull, how severe soever it may be, acknowledges this. Were I then to retract these what should I do?... Wretch! I should be alone among men abandoning truths which the unanimous voice of my friends and enemies approves, and opposing what the whole world glories in confessing.
LUTHER'S ADDRESS.
"In the second place, I have composed books against the papacy, books in which I have attacked those who, by their false doctrine, their bad life, and scandalous example, desolate the Christian world, and destroy both body and soul. Is not the fact proved by the complaints of all who fear God? Is it not evident that the human laws and doctrines of the popes entangle, torture, martyr the consciences of the faithful, while the clamant and never-ending extortions of Rome engulph the wealth and riches of Christendom, and particularly of this illustrious kingdom?
"Were I to retract what I have written on this subject what should I do?... What but fortify that tyranny, and open a still wider door for these many and great iniquities?[525] Then, breaking forth with more fury than ever, these arrogant men would be seen increasing, usurping, raging more and more. And the yoke which weighs upon the Christian people would by my retractation not only be rendered more severe, but would become, so to speak, more legitimate; for by this very retractation it would have received the confirmation of your most serene Majesty and of all the States of the holy empire. Good God! I should thus be as it were an infamous cloak destined to hide and cover all sorts of malice and tyranny.
"Thirdly and lastly, I have written books against private individuals who wished to defend Roman tyranny and to destroy the faith. I confess frankly that I have perhaps attacked them with more violence than became my ecclesiastical profession. I do not regard myself as a saint; but no more can I retract these books: because, by so doing, I should sanction the impiety of my opponents, and give them occasion to oppress the people of God with still greater cruelty.
"Still I am a mere man and not God; and I will defend myself as Jesus Christ did. He said, 'If I have spoken evil, bear witness of the evil,' (John, xviii, 23.) How much more should I, who am but dust and ashes and so apt to err, desire every one to state what he can against my doctrine?
"Wherefore, I implore you, by the mercies of God, you, most serene Emperor, and you, most illustrious princes, and all others of high or low degree, to prove to me by the writings of the prophets and the apostles that I am mistaken. As soon as this shall have been proved, I will forthwith retract all my errors, and be the first to seize my writings and cast them into the flames.
LUTHER'S ADDRESS.
"What I have just said shows clearly, I think, that I have well considered and weighed the dangers to which I expose myself; but, far from being alarmed, it gives me great joy to see that the gospel is now, as in former times, a cause of trouble and discord. This is the characteristic and the destiny of the Word of God. 'I came not to send peace, but a sword,' said Jesus Christ. (Matt. x, 34.) God is wonderful and terrible in working: let us beware, while pretending to put a stop to discord, that we do not persecute the holy Word of God, and bring in upon ourselves a frightful deluge of insurmountable dangers, present disasters, and eternal destruction.... Let us beware that the reign of this young and noble prince, the Emperor Charles, on whom, under God, we build such high hopes, do not only begin, but also continue and end under the most fatal auspices. I might cite examples taken from the oracles of God," continues Luther, speaking in presence of the greatest monarch in the world with the noblest courage, "I might remind you of the Pharaohs, the kings of Babylon, and of Israel, who never laboured more effectually for their ruin than when by counsels, apparently very wise, they thought they were establishing their empire. 'God removeth the mountains, and they know not.' (Job, ix, 5.)
"If I speak thus, it is not because I think such great princes have need of my counsels, but because I wish to restore to Germany what she has a right to expect from her children. Thus, commending myself to your august Majesty and your serene Highnesses, I humbly supplicate you not to allow the hatred of my enemies to bring down upon me an indignation which I have not deserved."[526]
Luther had spoken these words in German, modestly, but also with much warmth and firmness.[527] He was ordered to repeat them in Latin. The emperor had no liking for German. The imposing assembly which surrounded the Reformer, the noise and excitement, had fatigued him. "I was covered with perspiration," says he, "heated by the crowd, standing in the midst of the princes." Frederick de Thun, confidential counsellor of the Elector of Saxony, stationed by his master's order behind the Reformer, to take care that he was not taken by surprise or overborne, seeing the condition of the poor monk, said to him, "If you cannot repeat your address, that will do, doctor." But Luther, having paused a moment to take breath, resumed, and pronounced his address in Latin, with the same vigour as at first.[528]
"This pleased the Elector Frederick exceedingly," relates the Reformer.
HERE I AM. I CANNOT DO OTHERWISE.
As soon as he had ceased, the Chancellor of Trêves, the orator of the Diet, said to him, indignantly, "You have not answered the question which was put to you. You are not here to throw doubt on what has been decided by Councils. You are asked to give a clear and definite reply. Will you, or will you not retract?" Luther then replied, without hesitation, "Since your most serene Majesty, and your high Mightinesses, call upon me for a simple, clear, and definite answer, I will give it;[529] and it is this: I cannot subject my faith either to the pope or to councils, because it is clear as day that they have often fallen into error, and even into great self-contradiction. If, then, I am not disproved by passages of Scripture, or by clear arguments; if I am not convinced by the very passages which I have quoted, and so bound in conscience to submit to the word of God, I neither can nor will retract any thing, for it is not safe for a Christian to speak against his conscience." Then, looking around on the assembly before which he was standing, and which held his life in its hands, "Here I am," says he, "I cannot do otherwise: God help me. Amen."[530]
Thus Luther, constrained to obey his faith, led by his conscience to death, impelled by the noblest necessity, the slave of what he believes, but in this slavery supremely free, like to the ship tossed by a fearful tempest, which, in order to save something more precious than itself, is voluntarily allowed to dash itself to pieces against a rock, pronounces these sublime words, which have not lost their thrilling effect after the lapse of three centuries; thus speaks a monk before the emperor and the magnates of the empire, and this poor and feeble individual standing alone, but leaning on the grace of the Most High, seems greater and stronger than them all. His word has a power against which all these mighty men can do nothing. The empire and the Church, on the one side, the obscure individual, on the other, have been confronted. God had assembled these kings and prelates that he might publicly bring their wisdom to nought. They have lost the battle, and the consequences of their defeat will be felt in all nations, and during all future ages.
LUTHER VICTORIOUS.
The assembly were amazed. Several princes could scarcely conceal their admiration. The emperor, changing his first impression, exclaimed, "The monk speaks with an intrepid heart and immovable courage."[531] The Spaniards and Italians alone felt disconcerted, and soon began to deride a magnanimity which they could not appreciate.
After the Diet had recovered from the impression produced by the address, the chancellor resumed: "If you do not retract, the emperor and the states of the empire will consider what course they must adopt towards an obstinate heretic." At these words, Luther's friends trembled, but the monk again said, "God help me; for I can retract nothing."[532]
Luther then withdraws, and the princes deliberate. Every one felt that the moment formed a crisis in Christendom. The yea or nay of this monk was destined, perhaps for ages, to determine the condition of the Church and the world. It was wished to frighten him, but the effect had been to place him on a pedestal in presence of the nation. It was meant to give more publicity to his defeat, and all that had been done was to extend his victory. The partisans of Rome could not submit to bear their humiliation. Luther was recalled, and the orator thus, addressed him: "Martin, you have not spoken with the modesty which became your office. The distinction you have made between your books was useless, for if you retract those which contain errors, the empire will not allow the others to be burnt. It is extravagant to insist on being refuted from Scripture, when you revive heresies which were condemned by the universal Council of Constance. The emperor, therefore, orders you to say simply, Do you mean to maintain what you have advanced, or do you mean, to retract any part of it—yes, or no?" "I have no other answer than that which I have already given," replied Luther calmly. He was now understood. Firm as a rock, all the billows of human power had dashed against him in vain. The vigour of his eloquence, his intrepid countenance, the flashing of his eye, the immovable firmness imprinted in bold lineaments on his German features, had produced the deepest impression on this illustrious assembly. There was no longer any hope. Spaniards, Belgians, and even Romans were mute. The monk was victorious over earthly grandeur. He had negatived the Church and the empire. Charles rose up, and all the assembly with him. "The Diet will meet to-morrow morning to hear the emperor's decision," said the chancellor, with a loud voice.
VICTORY. TUMULT AND CALM.
CHAP. IX.
Victory—Tumult and calm—Duke Erick's Glass of Beer—The Elector and Spalatin—Message from the Emperor—Wish to violate the Safe-conduct—Strong opposition—Enthusiasm for Luther—Voice for Conciliation—The Elector's Fear—Assemblage at Luther's Lodging—Philip of Hesse.
It was night, and each regained his dwelling in the dark. Two imperial officers were ordered to accompany Luther. Some persons imagining that his fate was decided, and that they were conducting him to prison, which he should leave only for the scaffold, an immense tumult arose. Several gentlemen exclaimed, "Are they taking him to prison?" "No," replied Luther, "they are accompanying me to my hotel." At these words the tumult calmed. Then some Spaniards of the emperor's household, following this bold champion, hissed and jeered at him[533] as he passed along the streets, while others howled like wild beasts deprived of their prey. Luther remained firm and peaceful.
Such was the scene at Worms. The intrepid monk, who had hitherto hurled defiance at his enemies, spake, when in the presence of those who had thirsted for his blood, with calmness, dignity, and humility. There was no exaggeration, no human enthusiasm, no anger; he was peaceful amid the strongest excitement; modest, while resisting the powers of the earth; great, in presence of all the princes of the world. In this we have an irrefragable proof that Luther was then obeying God—not following the suggestions of his own pride. In the hall of Worms there was One greater than Luther and Charles. Jesus Christ has said, "When they deliver you up, take no thought how or what you shall speak. For it is not ye that speak."[534] Never, perhaps, was this promise so manifestly fulfilled.
A deep impression had been produced on the heads of the empire. Luther had observed this, and it had increased his courage. The servants of the pope were angry at John Eck for not having oftener interrupted the guilty monk. Several princes and nobles were gained to a cause which was maintained with such conviction. In some, it is true, the impression was evanescent, but, on the other hand, several who till then had concealed their sentiments, henceforth displayed great courage.
DUKE ERICK'S GLASS OF BEER.
Luther had returned to his hotel, and was reposing from the fatigue of the severe service in which he had been engaged. Spalatin and other friends were around him, and all were giving thanks to God. While they were conversing, a valet entered, bearing a silver vase full of Eimbeck beer. "My master," said he, presenting it to Luther, "begs you to refresh yourself with this draught of beer." "What prince is it," asked Luther, "who so graciously remembers me?" It was old Duke Erick of Brunswick. The Reformer was touched by the offering thus made him by so powerful a prince; one, too, belonging to the papal party. "His highness," continued the valet, "was pleased to taste the draught before sending it to you." Luther, being thirsty, poured out the duke's beer, and after drinking it, said, "As Duke Erick has this day remembered me, so may the Lord Jesus Christ remember him in the day of his final combat."[535] The present was in itself of little value, but Luther, wishing to show his gratitude to a prince who had thought of him at such a moment, gave him what he had—a prayer. The valet returned with the message to his master. The old duke, in his last moments, remembered the words, and addressing a young page, Francis de Kramm, who was standing at his bedside, said to him, "Take the gospel and read it to me." The child read the words of Christ, and the soul of the dying man was refreshed. "Whosoever," says the Saviour, "shall give to one of you a cup of cold water in my name, because you are my disciple, verily I say unto you, he shall in no wise lose his reward."
The valet of the Duke of Brunswick was no sooner gone than a message from the Elector of Saxony ordered Spalatin to come to him instantly. Frederick had come to the Diet full of disquietude. He thought that, in presence of the emperor, Luther's courage might give way, and he had accordingly been deeply moved by the Reformer's firmness. He was proud of having taken such a man under his protection. When the chaplain arrived, the table was covered, and the Elector was going to sit down to supper with his Court—the valets having already brought in the vase for washing the hands. The Elector seeing Spalatin enter, immediately beckoned him to follow, and when alone with him in his bedchamber, said to him, with deep emotion, "Oh! how well father Luther spoke before the emperor and all the states of the empire! My only fear was, that he would be too bold."[536] Frederick then formed a resolution to protect the doctor in future with greater courage.
MESSAGE FROM THE EMPEROR.
Aleander saw the impression which Luther had produced. There was no time, therefore, to be lost. The young emperor must be induced to act vigorously. The moment was favourable, for there was immediate prospect of war with France. Leo X, wishing to enlarge his states, and caring little for the peace of Christendom, caused two treaties to be secretly negotiated, at the same time, the one with Charles against Francis, and the other with Francis against Charles.[537] By the former he stipulated with the emperor for Parma, Placenza, and Ferrara; by the latter, he stipulated with the king for a part of the kingdom of Naples, of which Charles was thus to be deprived. Charles felt the importance of gaining over Leo, in order that he might have him as an ally against his rival of France. Luther was an easy price to pay for the friendship of the mighty pontiff.
The day after Luther's appearance, he caused a message to be read to the Diet, which he had written in French, with his own hand.[538] "Sprung," said he, "from the Christian emperors of Germany, from the Catholic kings of Spain, the archdukes of Austria, and the dukes of Burgundy, who are all illustrious as defenders of the Roman faith, it is my firm purpose to follow the example of my ancestors. A single monk, led astray by his own folly, sets himself up in opposition to the faith of Christendom. I will sacrifice my dominions, my power, my friends, my treasure, my body, my blood, my mind, and my life, to stay this impiety.[539] I mean to send back the Augustin, Luther, forbidding him to cause the least tumult among the people; thereafter I will proceed against him and his adherents as against declared heretics, by excommunication. and interdict, and all means proper for their destruction.[540] I call upon the members of the states to conduct themselves like faithful Christians."
PROPOSAL TO VIOLATE THE SAFE-CONDUCT.
This address did not please every body. Charles, young and impassioned, had not observed the ordinary forms; he ought previously to have asked the opinion of the Diet. Two extreme views were immediately declared. The creatures of the pope, the Elector of Brandenburg, and several ecclesiastical princes, demanded that no regard should be paid to the safe-conduct which had been given to Luther.[541] "The Rhine," said they, "must receive his ashes, as a century ago it received the ashes of John Huss." Charles, if we may believe a historian, afterwards bitterly repented that he had not followed this dastardly counsel. "I confess," said he, towards the close of his life, "that I committed a great fault in allowing Luther to live. That heretic having offended a greater master than I, even God himself, I was not obliged to keep my promise to him. I might, nay, I ought to have forgotten my word, and avenged the insult which he offered to God; because I did not put him to death, the heresy has not ceased to gain strength. His death would have strangled it in the cradle."[542]
This horrible proposition filled the Elector and all Luther's friends with terror. "The execution of John Huss," said the Elector Palatine, "brought too many calamities on Germany to allow such a scaffold to be erected a second time." "The princes of Germany," exclaimed George of Saxony, himself the irreconcilable enemy of Luther, "will not allow a safe-conduct to be violated. This first Diet, held by our new emperor, will not incur the guilt of an act so disgraceful. Such perfidy accords not with old German integrity." The princes of Bavaria, also devoted to the Church of Rome, joined in this protestation. The death scene which Luther's friends had already before their eyes appeared to be withdrawn.
ALEANDER'S PROPOSAL NEGATIVED.
The rumour of these debates, which lasted for two days, spread over the town. Parties grew warm. Some gentlemen, partisans of reform, began to speak strongly against the treachery demanded by Aleander. "The emperor," said they, "is a young man whom the papists and bishops lead at pleasure by their flattery."[543] Pallavicini makes mention of four hundred nobles who were ready to maintain Luther's safe-conduct with the sword. On Saturday morning placards were found posted up on the houses and public places, some against Luther and others in his favour. One of them merely contained the energetic words of Ecclesiastes, "Woe to thee, O land, when thy king is a child!" Seckingen, it was said, had assembled at some leagues from Worms, behind the impregnable ramparts of his fortress, a large body of knights and soldiers, and only waited the issue of the affair that he might know how to act. The popular enthusiasm, not only in Worms, but also in the most distant towns of the empire,[544] the intrepidity of the knights, the attachment of several princes to the Reformer, all must have made Charles and the Diet comprehend that the step demanded by the Romans might compromise the supreme authority, excite revolts, and even shake the empire.[545] It was only a simple monk that they proposed to burn; but the princes and partisans of Rome, taken all together, had neither power nor courage enough to do it. Doubtless, also, Charles V, their young emperor, had still a fear of perjury. This would seem indicated by an expression, which, if some historians speak true, he uttered on this occasion: "Were fidelity and good faith banished from the whole world, they ought to find an asylum in the hearts of princes." It is said he forgot this when on the brink of the grave. But there were other motives which might have had their influence on the emperor. The Florentine Vettori, a friend of Leo X and of Machiaveli, affirms, that Charles spared Luther only that he might keep the pope in check.[546]
THE ELECTOR'S FEARS.
On the Saturday's sitting, the violent counsels of Aleander were negatived. There was a feeling in favour of Luther, and a wish to save the simple-hearted man whose confidence in God was so affecting; but there was a wish also to save the Church. The Diet shuddered equally at the consequences which would result from the triumph and from the destruction of the Reformer. Proposals of conciliation were heard, and it was suggested that a new attempt should be made with the doctor of Wittemberg. The archbishop-elector of Mentz himself, the young and extravagant Albert, more devout than courageous, says Pallavicini,[547] had taken alarm on seeing the interest which the people and the nobility showed in the Saxon monk. His chaplain, Capito, who, during his residence at Bâle, had been intimate with the evangelical priest of Zurich, named Zuinglius, the intrepid defender of the truth, of whom we have already had occasion to speak, had also, doubtless, represented to Albert the righteousness of the Reformer's cause. The worldly archbishop had one of those returns to Christian sentiment which his life occasionally exhibits, and agreed to go to the emperor and ask him to allow one last attempt. But Charles flatly refused. On Monday (22nd April) the princes met in a body to renew the solicitations of Albert. "I will not depart from what I have decreed," replied the emperor. I will not commission any person to go officially to Luther. "But," added he, to the great scandal of Aleander, "I give this man three days to reflect; during this time any one may, as an individual, give him suitable advice."[548] This was all that was asked. The Reformer, thought they, elevated by the solemnity of his public appearance, will yield in a more friendly conference, and perhaps be saved from the abyss into which he is ready to fall.
The Elector of Saxony knew the contrary; accordingly he was in great fear. "If it were in my power," wrote he next day to his brother, Duke John, "I would be ready to support Luther. You could not believe to what a degree I am attacked by the partisans of Rome. If I could tell you all, you would hear very strange things.[549] They are bent on his ruin, and however slight interest any one shows for his person, he is immediately decried as a heretic. May God, who forsakes not the righteous cause, bring all to a good end!" Frederick, without showing the strong affection which he felt for the Reformer, contented himself with not losing sight of any of his movements.
It was not so with men of all ranks then in Worms. Many fearlessly gave full vent to their sympathy. From the Friday, a crowd of princes, counts, barons, knights, gentlemen, ecclesiastics, laics, and common people surrounded the hotel where the Reformer lodged; they came in and went out, and could not see enough of him.[550] He was become the man in Germany. Even those who doubted not that he was in error were touched by the nobleness of soul which had led him to sacrifice his life at the bidding of his conscience. With several of the personages present at Worms, and forming the flower of the nation, Luther had occasionally conversations full of that salt with which his sayings were always seasoned. None left him without feeling animated with a generous enthusiasm for the truth. George Vogler, the private secretary of the margrave Casimir of Brandenburg, writing to a friend, says, "What things I should have to tell you! What conversations full of piety and kindness Luther has had with myself and others! How winning that man is!"[551]
VISIT FROM THE LANDGRAVE OF HESSE.
One day a young prince of seventeen came prancing into the court of the hotel: it was Philip, who had been reigning for two years in Hesse. The young landgrave was of an active and enterprising character, of a wisdom beyond his years, a martial spirit, and an impetuous temper, seldom allowing himself to be guided by any ideas but his own. Struck with Luther's addresses he wished to have a nearer view of him. "As yet, however," says Luther, in relating his visit, "he was not for me."[552] He dismounted, and without any other formality, came up into the Reformer's room, and addressing him, said, "Well, dear doctor, how goes it?" "Gracious lord," replied Luther, "I hope it will go well." "From what I learn," resumed the landgrave laughing, "you teach, doctor, that a wife may quit her husband, and take another, when the former is found to be too old!" The people of the imperial court had told this story to the landgrave. The enemies of the truth never fail to circulate fabulous accounts of the lessons of Christian teachers—"No, my lord," replied Luther gravely, "let your highness not speak so, if you please." Thereupon the prince briskly held out his hand to the doctor, shook his cordially, and said, "Dear doctor, if you are in the right, may God assist you." On this he left the room, again mounted his horse and rode off. This was the first interview between these two men, who were afterwards to stand at the head of the Reformation, and to defend it, the one with the sword of the word, and the other with the sword of kings.
It was the Archbishop of Trêves, Richard de Greifenklau, who, with permission of Charles V, had undertaken the office of mediator. Richard, who was on an intimate footing with the Elector of Saxony, and a good Roman Catholic, was desirous to arrange this difficult affair, and thereby at once do a service to his friend and to the Church. On Monday evening, (22nd April,) just as Luther was going to sit down to table, a messenger of the archbishop came to say, that the prelate wished to see him the day after to-morrow (Wednesday), at six o'clock in the morning.
CHAP. X.
Conference with the Archbishop of Trêves—Wehe's advice to Luther—Luther's Replies—Private Conversation—Visit of Cochlœus—Supper at the Archbishop's—Attempt on the Hôtel of Rhodes—A Council proposed—Last interview between Luther and the Archbishop—Visit to a sick friend—Luther ordered to quit Worms.
CONFERENCE WITH THE ARCHBISHOP OF TREVES.
That day the chaplain and the imperial herald, Sturm, were both at Luther's before six o'clock in the morning. Aleander had caused Cochlœus to be called at four. The nuncio had not been slow in discovering in the man who had been presented to him by Capito, a devoted servant of Rome, on whom he could calculate as on himself. Not being able to be present at this interview, Aleander wished to have a substitute at it. "Be present at the Archbishop's of Trêves," said he to the Dean of Frankfort. "Do not enter into discussion with Luther, but content yourself with paying the closest attention to every thing that is said, so as to be able to bring me back a faithful report."[553] The Reformer on arriving with some friends at the house of the archbishop, found him surrounded by the margrave, Joachim of Brandenburg and Augsburg, several nobles, deputies from free towns, lawyers, and theologians, among whom were Cochlœus and Jerome Wehe, chancellor of Baden. The latter, an able lawyer, wished a reformation in manners and discipline. He went even further. "The Word of God," said he, "which has so long been hid under the bushel, must reappear in all its lustre."[554] This conciliatory individual was entrusted with the conference. Turning kindly towards Luther, he said to him, "We did not make you come in order to dispute with you, but in order to give you brotherly advice. You know how carefully the Scripture requireth us to guard against the flying arrow, and the devil that walketh at noon-day. This enemy of the human race has instigated you to publish things contrary to religion. Think of your own safety, and that of the empire. Take care that those whom Jesus Christ has ransomed by his own death, from death eternal, be not seduced by you and perish for ever.... Do not set yourself up against holy councils. If we do not maintain the decrees of our fathers, there will be nothing but confusion in the Church. The distinguished princes now listening to me take a particular interest in your safety. But if you persist, the emperor will banish you from the empire,[555] and no place in the world will be able to offer you an asylum.... Reflect on the fate which awaits you."
"Most Serene Princes!" replied Luther, "I give you thanks for your solicitude, for I am only a poor man, and am too humble to be exhorted by such high lords."[556] Then he continued, "I have not blamed all the councils, but only that of Constance; because, in condemning this doctrine of John Huss, viz.—that the Christian Church is the assembly of those who are predestinated to salvation[557]—it condemned this article of our creed, I believe in the holy Catholic Church; and the Word of God itself. My lessons, it is said, give offence," added he. "I answer that the gospel of Christ cannot be preached without offence. How then should this fear or apprehension of danger detach me from the Lord, and from this divine Word, which is the only truth? No, rather give my body, my blood, and my life!!..."
CONFERENCE WITH THE ARCHBISHOP OF TREVES.
The princes and doctors having deliberated, Luther was recalled, and Wehe mildly resumed, "It is necessary to honour princes, even when they are mistaken, and to make great sacrifices to charity." Then he said, in a more urgent tone, "Cast yourself upon the judgment of the emperor, and have no fear."
Luther.—"I consent, with all my heart, that the emperor, the princes, and even the humblest Christian, shall examine and judge my books; but on one condition, and it is, that they take the Word of God for their standard. Men have nothing else to do but to obey. My conscience is dependent upon it, and I am captive under its authority."[558]
The Elector of Brandenburg.—"I understand you perfectly, doctor. You will not acknowledge any judge but the Holy Scripture?"
Luther.—"Yes, my lord, exactly. That is my last word."[559]
Then the princes and doctors withdrew, but the worthy Archbishop of Trêves could not resolve to abandon his undertaking. "Come," said he to Luther, as he passed into his private room, and, at the same time, ordered John Eck and Cochlœus, on the one side, and Schurff and Amsdorff, on the other, to follow them. "Why appeal incessantly to the Holy Scriptures?" said Eck keenly; "out of it all heresies have sprung." But Luther, says his friend Mathesius, remained immovable, like a rock resting on the true rock, the Word of the Lord. "The pope," replied he, "is no judge in things pertaining to the Word of God. Every Christian must see and understand for himself how he ought to live and die."[560] The parties separated. The partisans of the papacy felt Luther's superiority, and attributed it to there being nobody present who could answer him. "If the emperor," says Cochlœus, "had acted wisely in calling Luther to Worms, he would also have called theologians who might have refuted his errors."
The Archbishop of Trêves repaired to the Diet, and announced the ill success of his mediation. The surprise of the young emperor equalled his indignation. "It is time," said he, "to put an end to this affair." The archbishop asked two days more, and the whole Diet seconded him. Charles V yielded. Aleander, transported with rage, uttered the bitterest invectives.[561]
VISIT OF COCHLŒUS.
While these things were passing at the Diet, Cochlœus was burning with eagerness to gain a victory denied to prelates and kings. Though he had, from time to time, thrown in a few words at the archbishop's, the order which he had received from Aleander had laid him under restraint. He resolved to compensate himself, and had no sooner given an account of his mission to the papal nuncio, than he presented himself at Luther's lodging. He accosted him as a friend, and expressed the grief which he felt at the emperor's resolution. After dinner, the conversation grew animated.[562] Cochlœus pressed Luther to retract. He declined by a nod. Several nobles, who were at table, had difficulty in restraining themselves. They were indignant that the partisans of Rome should wish not to convince the Reformer by Scripture, but constrain him by force. Cochlœus, impatient under these reproaches, says to Luther, "Very well, I offer to dispute publicly with you, if you renounce the safe-conduct."[563] All that Luther demanded was a public debate. What ought he to do? To renounce the safe-conduct was to be his own destroyer; to refuse the challenge of Cochlœus was to appear doubtful of his cause. The guests regarded the offer as a perfidious scheme of Aleander, whom the Dean of Frankfort had just left. Vollrat of Watzdorff, one of the number, freed Luther from the embarrassment of this puzzling alternative. This baron, who was of a boiling temperament, indignant at a snare which aimed at nothing less than to give up Luther into the hands of the executioner,[564] started up, seized the terrified priest, and pushed him to the door. There would even have been bloodshed had not the other guests risen up from the table, and interposed their mediation between the furious baron and the trembling Cochlœus,[565] who withdrew in confusion from the hotel of the Knights of Rhodes.
The expression had no doubt escaped the dean in the heat of discussion, and was not a premeditated scheme between him and Aleander to make Luther fall into a perfidious snare. Cochlœus denies that it was, and we have pleasure in giving credit to his testimony, though it is true he had come to Luther's from a conference with the nuncio.
INCIDENT AT SUPPER WITH THE ARCHBISHOP.
In the evening, the Archbishop of Trêves entertained those who had been present at the morning conference. He thought it might be a means of calming down their minds, and bringing them nearer each other. Luther, who was so intrepid and immovable before arbiters or judges, had, in private society, a good humour and gayety which seemed to promise anything that might be asked of him. The archbishop's chancellor, who had shown so much sternness in his official capacity, joined in the attempt, and, towards the end of the repast, drank Luther's health. He was preparing to return the honour, the wine was poured out, and he was, according to his custom, making the sign of the cross on his glass, when suddenly the glass burst in his hands, and the wine was spilt upon the table. The guests were in consternation. "There must be poison in it,"[566] said some of Luther's friends, quite loud. But the doctor, without being moved, replied, with a smile, "Dear friends, either this wine was not destined for me, or it would have been hurtful to me." Then he calmly added, "The glass burst, no doubt, because in washing it had been too soon plunged in cold water." These simple words, in the circumstances in which they were uttered, have some degree of grandeur, and bespeak unalterable peace. We cannot suppose that the Roman Catholics could have wished to poison Luther, especially at the house of the Archbishop of Trêves. This répast neither estranged nor approximated the parties. The Reformer's resolution came from a higher source, and could not be influenced either by the hatred or the favour of men.
On Thursday morning (25th April) Chancellor Wehe and doctor Peutinger of Augsburg, imperial counsellor, who had shown great affection for Luther ever since his interview with de Vio, repaired to the hotel of the Knights of Rhodes. The Elector of Saxony sent Frederick De Thun, and another of his counsellors, to be present at the conference. "Put yourself in our hands," earnestly said Wehe and Peutinger, who would willingly have sacrificed every thing to prevent the division which was about to rend the Church. "This affair will be terminated in a Christian manner; we give you our word for it." "In two words," said Luther to them, "here is my answer: I renounce the safe-conduct.[567] I place in the hands of the emperor my person and my life; but the Word of God ... never!" Frederick de Thun affected rose and said to the deputies, "Is it not enough? Is not the sacrifice great enough?" Then declaring that he would hear nothing more, he took his leave. Wehe and Peutinger, hoping to have better success with the doctor, came and sat down on each side of him. "Throw yourself upon the Diet," said they to him. "No," replied Luther, "for cursed be the man that trusteth in man." (Jeremiah, xvii, 5.) Wehe and Peutinger redoubled their counsels and attacks, pressing more closely on the Reformer. Luther worn out, rose up and put an end to the interview, saying, "I will not allow any man to set himself above the word of God."[568] "Reflect once more," said they to him on retiring, "we will return after mid-day."
NEW PROPOSAL.
They, in fact, did return; but convinced that Luther would not yield, they brought a new proposal. Luther had refused to be judged first by the pope, then by the emperor, then by the Diet. There remained one judge to whom he himself had once appealed—a general council. No doubt such a proposal would have been scouted by Rome; but it was the last plank for escape. The delegates offered Luther a Council; and he had it in his power to accept it unfettered by any precise definition. Years might have elapsed before the difficulties which the calling of a Council would have encountered on the part of the pope could have been obviated. To the Reformation and the Reformer a gain of years would have gained every thing. God and time would then have done the rest. But Luther preferred the straight course to every other: he would not save himself at the expense of truth though all that might have been necessary was to disguise it by keeping silence. "I consent," replied he, "but (this was equivalent to a refusal of the Council) on condition that the Council will judge only according to the Holy Scriptures."[569]
Peutinger and Wehe, thinking that a Council could not judge otherwise, hastened overjoyed to the archbishop. "Dr. Martin," said they, "submits his books to a Council." The archbishop was going to carry the good news to the emperor, when some doubt occurring to him, he sent for Luther.
Richard of Grieffenklau was alone when the doctor arrived. "Dear doctor," said the archbishop, with much cordiality and kindness,[570] "my doctors assure me that you consent without reservation to submit your cause to a Council." "My Lord," replied Luther, "I can bear every thing, but cannot abandon the Holy Scriptures." The archbishop then perceived that Wehe and Peutinger had not explained themselves properly. Never could Rome consent to a Council bound to decide according to Scripture. "It was just," says Pallavicini, "to insist that a weak eye should read very small writing, and at the same time deny the use of spectacles."[571] The good archbishop sighed. "It was well," said he, "I made you come. What would have become of me had I immediately gone to the emperor with the news?"
The immovable firmness, the stern rectitude of Luther, are, no doubt, astonishing, but they will be comprehended and respected by all who know the claims of God. Seldom has a nobler homage been paid to the immutable word of Heaven, and that at the risk of life and liberty by the man who paid it.
LUTHER'S LAST INTERVIEW WITH THE ARCHBISHOP.
"Well," said the venerable prelate to Luther, "do you yourself then point out a remedy."
Luther, (after a moment's silence).—"My Lord, I know no other than that of Gamaliel: 'If this counsel or this work be of men it will come to nought, but if it be of God ye cannot overthrow it, lest haply ye be found even to fight against God.' Let the emperor, the electors, the princes, and the states of the empire, deliver this answer to the pope."
Archbishop.—"At least retract some articles."
Luther.—"Provided it be not those which the Council of Constance condemned."
Archbishop.—"Ah, I fear they are the very ones which will be asked."
Luther.—"Then sooner sacrifice my body and my life—better allow my legs and arms to be cut off than abandon the clear and genuine word of God."[572]
The archbishop at length understood Luther. "You may withdraw," said he to him, always with the same gentleness. "Your Lordship," resumed Luther, "will be so good as to see that his Majesty cause the safe-conduct necessary for my return to be expedited." "I will see to it," replied the good archbishop, and they parted.
So ended these negotiations. The whole empire had assailed this man with the most urgent entreaties and the most fearful menaces,[573] and this man had never flinched. His refusal to bend under the iron arm of the pope emancipated the Church, and commenced a new era. The intervention of Providence was evident, and the whole presents one of those grand historical scenes in which the majestic form of the Divinity appears conspicuously displayed.
Luther withdrew in company with Spalatin who had arrived at the archbishop's during the course of the visit. John von Minkwitz, one of the Elector of Saxony's counsellors, had fallen sick at Worms. The two friends repaired to his lodging, and Luther administered the tenderest consolation to the sick man. "Adieu," said he to him on leaving, "to-morrow I shall quit Worms."
Luther was not mistaken. He had not been three hours returned to the hotel of the Knights of Rhodes when chancellor Eck and the chancellor of the emperor, with a notary, made their appearance.
LUTHER'S DEPARTURE FOR WORMS.
The chancellor said to him, "Martin Luther, his imperial Majesty, the Electors, Princes, and States of the empire, having exhorted you to submission again and again, and in various manners, but always in vain, the emperor, in his quality of advocate and defender of the Catholic faith, sees himself obliged to take other steps. He therefore orders you to return to your home in the space of twenty-one days, and prohibits you from disturbing the public peace by the way, either by preaching or writing."
Luther was well aware that this message was the first step in his condemnation. "It has happened as Jehovah pleased," said he meekly. "Blessed be the name of Jehovah!" Then he added, "Before all things, very humbly and from the bottom of my heart, I thank his Majesty, the Electors, Princes, and other States of the empire, for having listened to me with so much kindness. I have desired, and do desire one thing only—a reformation of the Church agreeably to Holy Scripture. I am ready to do every thing and suffer every thing in humble submission to the will of the emperor. Life and death, honour and disgrace, are all alike to me: I make only one reservation—the preaching of the gospel; for, says St. Paul, 'The word of God cannot be bound.'" The deputies withdrew.
On the morning of Friday (26th April) the Reformer's friends and several nobles met at his lodgings.[574] They were gratified at seeing the Christian constancy which he had opposed to Charles and the empire, and to recognise in him the features of the ancient portrait:
"Justum ac tenacem propositi virum, Non civium ardor prava jubentium, Non vultus instantis tyranni, Mente quatit solida...."[575]
They wished once more, perhaps for ever, to bid adieu to this intrepid monk. Luther took a frugal meal. Now he must take leave of his friends, and flee far from them under a sky surcharged with storms. He wished to pass this solemn moment in the presence of God. He lifted up his soul and blessed those who were around him.[576] Ten in the morning having struck, Luther quitted the hotel with the friends who had accompanied him to Worms. Twenty gentlemen on horseback surrounded his carriage. A great crowd accompanied him beyond the walls. The imperial herald, Sturm, rejoined him some time after at Oppenheim, and the following day they reached Frankfort.
JOURNEY FROM WORMS. LUTHER TO CRANACH.
CHAP. XI.
Luther's Departure—Journey from Worms—Luther to Cranach—Luther to Charles V—Luther with the Abbot of Hirschfeld—The Curate of Eisenach—Several Princes leave the Diet—Charles signs Luther's Condemnation—The Edict of Worms—Luther with his parents—Luther attacked and carried off—The ways of God—Wartburg—Luther a Prisoner.
Luther having thus escaped from these walls of Worms, which threatened to become his tomb, his whole heart gave glory to God. "The devil himself," said he, "guarded the citadel of the pope. But Christ has made a large breach in it; and Satan has been forced to confess that the Lord is mightier than he."[577]
"The day of the Diet of Worms," says the pious Mathesius, the disciple and friend of Luther, "is one of the greatest and most glorious days given to the world before its final close."[578] The battle fought at Worms re-echoed far and wide, and while the sound travelled over Christendom, from the regions of the North to the mountains of Switzerland, and the cities of England, France, and Italy, many ardently took up the mighty weapon of the Word of God.
Luther, having arrived at Frankfort, on the evening of Saturday, (27th April,) took advantage next day of a moment of leisure, the first he had had for a long time, to write a note, in a style at once playful and energetic, to his friend, Lucas Cranach, the celebrated painter, at Wittemberg. "Your servant, dear compeer Lucas," said he to him, "I thought his majesty would assemble at Worms some fifty doctors to confute the monk off hand. But not at all. Are these books yours? Yes. Will you retract them? No. Ah well! get you gone! Such was the whole story. O blind Germans, how like children we act in allowing ourselves to be played upon and duped by Rome!... The Jews must for once have their chant, Yo! Yo! Yo! But our passover also will come, and then we will sing Hallelujah![579]... There must be silence and suffering for a short time. Jesus Christ says, 'A little while and ye shall not see me, and again a little while and ye shall see me.' (John, xvi, 16.) I hope it will be so with me. I commend you altogether to the Eternal. May He through Christ protect us against the attacks of the wolves and dragons of Rome. Amen."
LUTHER TO CHARLES V.
After writing this somewhat enigmatical letter, Luther, as time was pressing, set out immediately for Friedberg, which is six leagues from Frankfort. The next day Luther again communed with himself. He was desirous to write once more to Charles V, being unwilling to confound him with guilty rebels. In his letter to the emperor he clearly expounded the nature of the obedience which is due to man, and that which is due to God, and the limit where the former must stop and give place to the latter. In reading Luther, we involuntarily call to mind the saying of the greatest autocrat of modern times: "My role ends where that of conscience begins."[580] "God, who is the searcher of hearts, is my witness," says Luther, "that I am ready with all diligence to obey your majesty, whether in honour or disgrace, whether by life or by death, and with absolutely no exception but the word of God, from which man derives life. In all the affairs of the present life my fidelity will be immutable, for as to these loss or gain cannot at all affect salvation. But in regard to eternal blessings, it is not the will of God that man should submit to man. Subjection in the spiritual world constitutes worship, and should be paid only to the Creator."[581]
Luther also addressed a letter, but in German, to the States of the empire. It was nearly the same in substance as that to the emperor. It contained an account of all that had taken place at Worms. This letter was repeatedly printed and circulated all over Germany; "Every where," says Cochlœus, "it excited the popular indignation against the emperor and the dignified clergy."[582]
Early next day, Luther wrote a note to Spalatin, enclosing in it the two letters which he had written the evening before, and sent back the herald Sturm, who had been won to the gospel. Having embraced him he set out in all haste for Grunberg.
On Tuesday, when about two leagues from Hirschfeld, he met the chancellor of the abbot-prince of this town, who had come out to receive him. Shortly after a troop of horsemen appeared with the abbot at their head. The latter leapt from his horse, and Luther having alighted from his carriage, the prince and the Reformer embraced, and then entered Hirschfeld. The senate received them at the gates.[583] The princes of the Church ran to meet a monk anathematised by the pope, and the most distinguished among the laity, bowed the head before an individual whom the emperor had put under the ban.
LUTHER AT EISENACH.
"At five in the morning we will be at the church," said the prince, on rising in the evening from table, at which the Reformer was a guest. He even wished Luther to occupy his own bed. Next day, Luther preached, the abbot-prince accompanying him with his suite.
In the evening, Luther arrived at Eisenach, the abode of his infancy. All his friends in the town gathered round him, and begged him to preach. The next day they conducted him to the church. The curate made his appearance, attended by a notary and witnesses. He came forward in great tremor, divided between the fear of losing his place, and that of opposing the powerful man before him. At last he said, in a tone of embarrassment, "I protest against the liberty which you are going to take." Luther mounted the pulpit, and that voice which, twenty-three years before, sung in the streets of this town for bread, caused the arches of the ancient church to ring with accents which had begun to shake the world. After the sermon, the curate, in confusion, stept softly forward to Luther. The notary had drawn up his instrument, the witnesses had signed it, and everything was in regular order to put the curate's place in safety. "Pardon me," said he humbly to the doctor; "I have done it from fear of the tyrants who oppress the Church."[584]
There was, in fact, some ground to fear them. At Worms, the aspect of affairs had changed. Aleander seemed to reign supreme. "Luther has nothing before him but exile," wrote Frederick to his brother, Duke John. "Nothing can save him. If God permits me to return, I will have things almost incredible to tell you. Not only Annas and Caiaphas, but also Pilate and Herod, have leagued against him." Frederick, having little wish to remain longer, left Worms. The Elector-Palatine did the same, as did also the Archbishop-Elector of Cologne. Princes of less elevated rank imitated them. Deeming it impossible to avert the blow which was about to be struck, they preferred, perhaps erroneously, to abandon the place. The Spaniards, Italians, and the most Ultra-Montane of the German princes, alone remained.
The field was free, and Aleander triumphed. He laid before Charles the draft of an edict, which he intended should serve as the model of that which the Diet was to issue against the monk. The nuncio's labour pleased the irritated emperor. He assembled the remains of the Diet in his chamber, and caused Aleander's edict to be read to them. All who were present, (so says Pallavicini,) approved it.
CHARLES SIGNS LUTHER'S CONDEMNATION.
The next day—the day of a great festival—the emperor was in the church, surrounded by the nobility of his court. The religious solemnity was finished, and a multitude of people filled the church, when Aleander, clad in all the insignia of his rank, approached Charles V.[585] He held in his hand two copies of the edict against Luther, the one in Latin, and the other in German, and, kneeling down before his majesty, implored him to append his signature and the seal of the empire. It was at the moment when the host had just been offered, when incense filled the temple, when music was still ringing under its arches, and, as it were, in the presence of the Divinity, that the destruction of the enemy of Rome was to be completed. The emperor, assuming the most gracious manner,[586] took the pen and signed. Aleander went off in triumph, put the decree immediately to press, and sent it over all Christendom.[587] This fruit of the labour of Rome had cost the papacy some pains. Pallavicini himself informs us that this edict, though dated the 8th May, was signed later, but was antedated, to make it be supposed that it was executed during the time when all the members of the Diet were actually assembled.
"We Charles Fifth," said the emperor, (then followed all his titles,) "to all the electors, princes, prelates, and others, whom it may concern,
"The Almighty having entrusted to us, for the defence of his holy faith, more kingdoms and power than he gave to any of our predecessors, we mean to exert ourselves to the utmost to prevent any heresy from arising to pollute our holy empire.
"The Augustin monk, Martin Luther, though exhorted by us, has rushed like a madman against the holy Church, and sought to destroy it by means of books filled with blasphemy. He has, in a shameful manner, insulted the imperishable law of holy wedlock. He has striven to excite the laity to wash their hands in the blood of priests;[588] and, overturning all obedience, has never ceased to stir up revolt, division, war, murder, theft, and fire, and to labour completely to ruin the faith of Christians.... In a word, to pass over all his other iniquities in silence, this creature, who is not a man, but Satan himself under the form of a man, covered with the cowl of a monk,[589] has collected into one stinking pool all the worst heresies of past times, and has added several new ones of his own....
"We have, therefore, sent this Luther from before our face, that all pious and sensible men may regard him as a fool, or a man possessed of the devil; and we expect that, after the expiry of his safe-conduct, effectual means will be taken to arrest his furious rage.
EDICT OF WORMS.
"Wherefore, under pain of incurring the punishment due to the crime of treason, we forbid you to lodge the said Luther so soon as the fatal term shall be expired, to conceal him, give him meat or drink, and lend him, by word or deed, publicly or secretly, any kind of assistance. We enjoin you, moreover, to seize him, or cause him to be seized, wherever you find him, and bring him to us without any delay, or to keep him in all safety until you hear from us how you are to act with regard to him, and till you receive the recompence due to your exertions in so holy a work.
"As to his adherents you will seize them, suppress them, and confiscate their goods.
"As to his writings, if the best food becomes the terror of all mankind as soon as a drop of poison is mixed with it, how much more ought these books which contain a deadly poison to the soul to be not only rejected but also annihilated.
"You will therefore burn them, or in some other way destroy them entirely.
"As to authors, poets, printers, painters, sellers or buyers of placards, writings, or paintings, against the pope, or the Church, you will lay hold of their persons and their goods, and treat them according to your good pleasure.
"And if any one, whatever be his dignity, shall dare to act in contradiction to the decree of our imperial Majesty, we ordain that he shall be placed under the ban of the empire.
"Let every one conform hereto."
Such was the edict signed in the Cathedral of Worms. It was more than a Roman bull which, though published in Italy, might not be executed in Germany. The emperor himself had spoken, and the Diet had ratified his decree. All the partisans of Rome sent forth a shout of triumph. "It is the end of the tragedy," exclaimed they. "For my part," said Alphonso Valdez, a Spaniard at the emperor's court, "I am persuaded it is not the end but the beginning."[590] Valdez perceived that the movement was in the Church, in the people, in the age, and that though Luther should fall, his cause would not fall with him. But no one disguised to himself the imminent, the inevitable danger to which the Reformer was exposed, while the whole tribe of the superstitious were seized with horror at the thought of the incarnate Satan whom the emperor pointed out to the nation as disguised under a monk's frock.
LUTHER WITH HIS PARENTS.
The man against whom the mighty of the earth were thus forging their thunders had left the Church of Eisenach, and was preparing to separate from some of his dearest friends. He did not wish to follow the road of Gotha or Erfurt, but to repair to the village of Mora, his father's birth place, that he might there see his grandmother, who died four months after, his uncle, Henry Luther, and other relations. Schurff, Jonas, and Suaven, set off for Wittemberg; Luther mounted his vehicle with Amsdorff who remained with him, and entered the forest of Thuringia.[591]
The same evening he reached the village of his fathers. The poor old peasant clasped in her arms this grandson who had just been showing front to the emperor Charles and pope Leo. Luther spent the next day with his family, happy in substituting this tranquil scene for the tumult at Worms. On the following day he resumed his journey, accompanied by Amsdorff and his brother James. In these lonely spots the Reformer's lot was to be decided. They were passing along the forest of Thuringia, on the road to Wallershausen. As the carriage was in a hollow part of the road, near the old church of Glisbach, at some distance from the castle of Altenstein, a sudden noise was heard, and at that moment five horsemen, masked and in complete armour, rushed upon the travellers. Luther's brother, as soon as he perceived the assailants, lept from the vehicle, and ran off at full speed without uttering a word. The driver was for defending himself. "Stop!" cried one of the assailants in a stern voice, and rushing upon him threw him to the ground.[592] A second man in a mask seized Amsdorff, and prevented him from coming near. Meanwhile the three other horsemen laid hold of Luther, keeping the most profound silence. They pulled him violently from the carriage, threw a horseman's cloak upon his shoulders, and placed him on a led horse. Then the other two quitted Amsdorff and the driver, and the whole lept into their saddles. The hat of one of them fell off, but they did not even stop to lift it, and in a twinkling disappeared in the dark forest with their prisoner. They at first took the road to Broderode, but they soon retraced their steps by a different road, and without quitting the forest, made turnings and windings in all directions, in order to deceive those who might attempt to follow their track.[593]
LUTHER ATTACKED AND CARRIED OFF.
Luther, little accustomed to horseback, was soon overcome with fatigue. Being permitted to dismount for a few moments, he rested near a beech tree, and took a draught of fresh water from a spring, which is still called, Luther's Spring.[594] His brother James always continuing his flight arrived in the evening at Wallershausen. The driver in great alarm had got up on his vehicle, into which Amsdorff also mounted, and urging on his horses, which proceeded at a rapid pace, brought Luther's friend as far as Wittemberg. At Wallershausen, and Wittemberg, and the interjacent country, villages, and towns, all along the road, news of Luther's having been carried off were spread, news which, while it delighted some, filled the greater number with astonishment and indignation. A cry of grief soon resounded throughout Germany—"Luther has fallen into the hands of his enemies!"
After the violent combat which Luther had been obliged to maintain, God was pleased to conduct him to a peaceful resting place. After placing him on the brilliant theatre of Worms, where all the powers of the Reformer's soul had been so vigorously exerted, He gave him the obscure and humiliating retreat of a prison. From the deepest obscurity He brings forth the feeble instruments by which he proposes to accomplish great things, and then, after allowing them to shine for a short time with great lustre on an elevated stage, sends them back again to deep obscurity. Violent struggles and pompous displays were not the means by which the Reformation was to be accomplished. That is not the way in which the leaven penetrates the mass of the population. The Spirit of God requires more tranquil paths. The man of whom the champions of Rome were always in pitiless pursuit, behoved for a time to disappear from the world. It was necessary that personal achievements should be eclipsed in order that the revolution about to be accomplished might not bear the impress of an individual. It was necessary that man should retire and God alone remain, moving, by his Spirit, over the abyss in which the darkness of the middle age was engulphed, and saying,—"Let there be light."
Nightfall having made it impossible to follow their track, the party carrying off Luther took a new direction, and about an hour before midnight arrived at the foot of a mountain.[595] The horses climbed slowly to its summit on which stood an old fortress surrounded on all sides, except that of the entrance, by the black forests which cover the mountains of Thuringia.
LUTHER A CAPTIVE.
To this elevated and isolated castle, named the Wartburg, where the Landgraves of old used to conceal themselves, was Luther conducted. The bolts are drawn, the iron bars fall, the gates open, and the Reformer clearing the threshold, the bars again close behind him. He dismounts in the court. Burkard de Hund, Lord of Allenstein, one of the horsemen, withdraws; another, John of Berlepsch, Provost of Wartburg, conducts Luther to the chamber which was to be his prison, and where a knight's dress and a sword were lying. The three other horsemen, dependants of the provost, carry off his ecclesiastical dress, and put on the other which had been prepared for him, enjoining him to allow his hair and beard to grow,[596] in order that none even in the castle might know who he was. The inmates of the Wartburg were only to know the prisoner under the name of Chevalier Georges. Luther scarcely knew himself in the dress which was put upon him.[597] At length he is left alone, and can turn in his thoughts the strange events which had just taken place at Worms, the uncertain prospect which awaits him, and his new and strange abode. From the narrow windows of his keep he discovers the dark, solitary, and boundless forests around. "There," says Mathesins, the biographer and friend of Luther, "the doctor remained like St. Paul in his prison at Rome."
Frederick de Thun, Philip Feilitsch, and Spalatin, had not concealed from Luther, in a confidential interview which they had with him at Worms by order of the Elector, that his liberty behoved to be sacrificed to the wrath of Charles and the pope.[598] Still there was so much mystery in the mode of his being carried off that Frederick was long ignorant of the place of his confinement. The grief of the friends of the Reformation was prolonged. Spring passed away, succeeded by summer, autumn, and winter; the sun finished his annual course, and the walls of the Wartburg still confined their prisoner. The truth is laid under interdict by the Diet; its defender, shut up within the walls of a strong castle, has disappeared from the stage of the world, none knowing what has become of him. Aleander triumphs, and the Reformation seems lost; ... but God reigns, and the blow which apparently threatened to annihilate the cause of the gospel will serve only to save its intrepid minister and extend the light of faith.
Let us leave Luther a captive in Germany on the heights of the Wartburg, and let us see what God was then doing in the other countries of Christendom.