On Friday the 14th October, Luther returned to the cardinal, accompanied by the counsellors of the Elector. The Italians pressed around him as usual, and were present at the conference in great numbers. Luther advanced, and presented his protestation to the legate. The cardinal's people looked with astonishment at a writing which, in their eyes, was so audacious. The following is the doctor of Wittemberg's declaration to their master:[569]—
"You attack me on two points. First, you oppose to me the Constitution of Pope Clement VI, in which it is said, that the treasury of indulgences is the merit of Jesus Christ and the saints; whereas I deny this in my theses.
"Panormitanus, (Luther thus designates Ives, author of the famous collection of ecclesiastical law, entitled Panormia, and Bishop of Chartres at the end of the eleventh century,) Panormitanus declares, in his First Book, that in regard to holy faith, not only a General Council, but every believer is superior to the pope, if he produces declarations of Scripture, and better arguments than the pope.[570]
"The voice of our Lord Jesus Christ rises far above all the voices of men, whatever be the names they bear.
"What gives me the greatest pain and uneasiness is, that this Constitution contains doctrines quite opposed to the truth. It declares that the merits of the saints is a treasure, while all Scripture testifies that God recompenses far more richly than we deserve. The prophet exclaims, 'Lord, enter not into judgment with thy servant; for in thy sight can no living man be justified.'[571] 'Woe to men, however honourable and laudable their life may be,' says St. Augustine, 'were judgment passed upon it without mercy.'[572]
"Hence the saints are not saved by their merits, but only by the mercy of God, as I have declared. I maintain this, and adhere firmly to it. The words of holy Scripture, which declare that the saints have not enough of merit, must take precedence of the words of men, who affirm that they have too much; for the pope is not above, but beneath the word of God."
Luther does not stop here, but shows that if indulgences cannot be the merit of saints, no more are they the merit of Christ. He observes, that indulgences are barren and without fruit, since they have no other effect than to exempt men from doing good works, such as prayers and alms. "No," exclaims he, "the merit of Christ is not a treasure of indulgences, which exempts from well-doing; but a treasure of grace, which gives life. The merit of Christ is applied to believers without indulgences, without keys, by the Holy Spirit only, and not by the pope. If any one has a better founded opinion than mine," adds he, in concluding this first point, "let him show it, and then I will retract."
"I have affirmed," says he, in coming to the second article, "that no man can be justified before God unless it be by faith, and hence that it is necessary for man to believe with full assurance that he has obtained grace. To doubt of this grace is to reject it. The righteousness and life of the righteous is his faith."[573]
Luther proves his proposition by a multitude of quotations from Scripture.
"Be pleased, then, to intercede for me with our most holy lord, Pope Leo X," adds he, "in order that he may not treat me with so much disfavour.... My soul seeks the light of truth. I am not so proud, so desirous of vain-glory, as to be ashamed to retract if I have taught what is false. My greatest joy will be to see the triumph of whatever accords with the will of God. Only let them not force me to do anything which is contrary to the cry of my conscience."