The Church already feels that the hour of battle is approaching. If, during the last century, more than one philosopher gave intimation of the revolution with which it was to close, can we be astonished, that, at the end of the fifteenth century, several doctors foresaw the impending Reformation which was to renovate the Church?[78]
André Prolés, provincial of the Augustins, who, for more than half a century, presided over this body, and with unshaken courage maintained the doctrines of Augustine within his order, when assembled with his friars in the Convent of Himmelspforte, near Wernigerode, often stopped during the reading of the word of God, and addressing the listening monks, said to them "Brethren, you hear the testimony of holy Scripture. It declares, that by grace we are what we are—that by it alone we have all that we have. Whence, then, so much darkness, and so many horrible superstitions?... Oh! brethren, Christianity has need of a great and bold reformation, and I already see its approach." Then the monks exclaimed, "Why don't you yourself begin this reformation, and oppose all their errors?" "You see, my brethren," replied the old provincial, "that I am weighed down with years, and feeble in body, and possess not the knowledge, talent, and eloquence, which so important a matter requires. But God will raise up a hero, who, by his age, his strength, his talents, his knowledge, his genius, and eloquence, will occupy the first rank. He will begin the reformation, he will oppose error, and God will give him such courage that he will dare to resist the great."[79] An old monk of Himmelspforte, who had often heard these words, related them to Flacius. In the very order of which Prolés was provincial, the Christian hero thus announced by him was to appear.
In the Franciscan Convent at Isenach, in Thuringia, was a monk named John Hilten. He was a careful student of the Prophet Daniel, and the Apocalypse of St. John; he even wrote a Commentary on these Books, and censured the most crying abuses of monastic life. The enraged monks threw him into prison. His advanced age, and the filthiness of his dungeon, bringing on a dangerous illness, he asked for the friar superintendant, who had no sooner arrived, than, without listening to the prisoner, he began to give vent to his rage, and to rebuke him harshly for his doctrine, which (adds the chronicle) was at variance with the monk's kitchen. The Franciscan, forgetting his illness, and fetching a deep sigh, exclaims, "I calmly submit to your injustice for the love of Christ; for I have done nothing to shake the monastic state, and have only censured its most notorious abuses. But," continued he, (this is the account given by Melancthon in his Apology for the Confession of Augsburg,) "another will come in the year of the Lord one thousand five hundred and sixteen; he will destroy you, and you will not be able to resist him."[80] John Hilten, who had announced the end of the world in the year 1651, was not so much mistaken in the year in which the future Reformer was to appear. He was born not long after at a short distance from Hilten's dungeon, commenced his studies in the same town where the monk was prisoner, and publicly engaged in the Reformation only a year later than the Franciscan had mentioned.
CHAP. VII.
Letters—Revival—Remembrance of Antiquity in Italy—Influence of the Humanists—Christianity of Dante—Valla—Infidelity in Italy—Platonic Philosophy—Rise of Literature in Germany—Youth in Schools—Printing—Character of German Literature—Literati and Schoolmen—A New World—Reuchlin—Reuchlin in Italy—His Works—His Influence in Germany—Mystics—Struggle with the Dominicans.
Thus princes and people, the living members of the Church, and the theologians, laboured, each in their sphere, to prepare the work which the sixteenth century was about to carry into effect. But there was another auxiliary which was to lend its aid to the Reformation,—I mean Literature.
The human mind was expanding—a circumstance which must of itself have led to its emancipation. If a small seed fall close to an old wall, as it grows into a tree it will push down the wall.
The Pontiff of Rome had become tutor to the nations, and his superior intelligence had made the task easy to him. He had long kept them in a state of minority, but resistance now broke forth on all sides. This venerable tutelage, which had been primarily established by the principles of eternal life, and of civilisation which Rome had imparted to barbarous nations, could no longer be exercised without opposition. A formidable adversary had met her in the face, and was prepared to control her. The natural tendency of the human mind to expand, to investigate, and acquire knowledge, had given birth to this new power. Man opened his eyes, and at every step questioned the proceedings of that long respected guide under whose direction, while blindfolded, he had moved on without saying a word. In regard to the nations of new Europe, the age of infancy had passed away, and that of manhood had begun. To the childlike simplicity, which believed everything, had succeeded a spirit of curiosity, an intellect not to be satisfied without sifting everything to the utmost. It was asked for what end God had spoken to the world, and whether men had a right to station themselves as mediators between God and their brethren.