History of the Reformation in the Sixteenth Century, Volume 1

by J. H. Merle d'Aubigné

The nobles—Different Motives—Hütten—Literary League—Letters of some Obscure Men—Their Effect—Luther's Opinion—Hütten at Brussels—His Letters—Seckingen—War—His Death—Cronberg—Hans Sachs—General Fermentation.

The same symptoms of regeneration, which we have seen among princes, bishops, and the learned, existed among the men of the world, among nobles, knights, and warriors. The German nobility performed an important part in the Reformation. Several of the most illustrious sons of Germany entered into close alliance with the Literati, and inflamed with an ardent, sometimes even an excessive zeal, laboured to deliver their countrymen from the yoke of Rome.

Various causes must have contributed to procure friends for the Reformation among the ranks of the nobility. Some, by their attendance at the universities, had been warmed with the same flame that animated the learned. Others, whose education had trained them to generous feelings, had their minds predisposed in favour of the beautiful doctrines of the gospel. To several, the Reformation seemed to present something of a chivalrous character, which fascinated them, and bore them along in its train. Lastly, it must be acknowledged, that not a few had a grudge at the clergy, who had powerfully contributed in the reign of Maximilian, to deprive the nobles of their ancient independence, and bring them under subjection to their sovereigns. They, in their enthusiasm, considered the Reformation as the prelude of a great political renovation. They thought they saw the empire emerging from this crisis with new splendour, and hailed the better state, brilliant with the purest glory, which was on the eve of being established in the world by chivalrous swords, not less than by the word of God.

Ulrich de Hütten,[115] who, on account of his philippics against the Papacy, has been surnamed the Demosthenes of Germany, forms, as it were, the link which united the chevaliers and men of letters. He distinguished himself by his writings, as much as by his sword. Descended from an ancient family in Franconia, he was sent at eleven years of age, to the Convent of Foulda, with the view of his becoming a monk. But Ulrich, who had no inclination for this state, ran off from the convent when he was sixteen, and repaired to the University of Cologne, where he devoted himself to the study of languages. Afterwards leading an unsettled life, he was in the ranks as a common soldier at the siege of Padua, in 1513, saw Rome in all its disorder, and there sharpened the arrows which he afterwards shot at her.

On his return to Germany, Hütten wrote a pamphlet against Rome, entitled "The Roman Trinity," in which he unveils all the disorders of that court, and shows the necessity of pulling down her tyranny by main force. A traveller named Vadiscus, who figures prominently in the piece, says, "There are three things which are usually brought back from Rome,—a sore conscience, a disordered stomach, and an empty purse. There are three things which Rome does not believe,—the immortality of the soul, the resurrection of the dead, and hell. There are three things in which Rome carries on a trade,—the grace of Christ, ecclesiastical benefices, and women." The publication of this work obliged Hütten to quit the court of the Archbishop of Mayence, where he was residing when he composed it.

The affair of Reuchlin with the Dominicans was the signal which brought forward all the literati, magistrates, and nobles, who were opposed to the monks. The defeat of the inquisitors, who, it was said, had only saved themselves from a regular and absolute sentence of condemnation by money and intrigue, gave encouragement to all their adversaries. Counsellors of the empire, and magistrates of the most considerable towns—Pirckheimer of Nuremberg, Peutinger of Augsburg, Stuss of Cologne, distinguished preachers, such as Capito and Œcolampadius, doctors of medicine, historians, all the literati, orators, and poets, at the head of whom, Ulrich de Hütten was conspicuous, formed the army of Reuchlinists, of whom a list was even published.[116] The most remarkable production of this league was the famous popular satire, entitled, "Letters of some Obscure Men." This production was principally written by Hütten, and one of his university friends, Crotus Robianus, but it is difficult to say with which of the two the idea originated, if, indeed, it was not with the learned printer, Angst. It is even doubtful if Hütten had any hand in the first part of the work. Several Humanists, who had met in the fortress of Ebernbourg, appear to have contributed to the second part. It is a picture in bold characters, a caricature sometimes coarsely painted, but full of truth and vigour, a striking likeness in colours of fire. The effect was immense. Monks, who are adversaries of Reuchlin, and the supposed authors of the letters, discourse on the affairs of the time, and on theological subjects after their own manner, and in their barbarous Latin. They address to their correspondent, Ortuin Gratius, professor at Cologne, and friend of Pfefferkorn, the silliest and most useless questions. They give the most amusing proof of the excessive ignorance and incredulity, their superstition, their low and vulgar spirit, their coarse gluttony in making a god of their belly, and, at the same time, their pride, their fanatical and persecuting zeal. They inform him of several of their droll adventures, their escapes, their dissoluteness, and a variety of scandals in the lives of Hochstraten, Pfefferkorn, and other leaders of their party. The tone of these letters, sometimes hypocritical and sometimes childish, gives them a very comic effect, and yet the whole is so natural, that the Dominicans and Franciscans of England received the work with high approbation, believing that it really was composed on the principles of their order, and in defence of it. A prior of Brabant, in his credulous simplicity, purchased a great number of copies, and presented them to the most distinguished among the Dominicans. The monks, irritated more and more, applied to the pope for a stringent bull against all who should dare to read these epistles, but Leo X refused to grant it. They were accordingly obliged to put up with the general laugh, and gulp down their rage. No work gave a stronger blow to these pillars of Papism. But it was not by jesting and satire that the gospel was to triumph. Had this course been persisted in; had the Reformers, instead of attacking the Reformation with the weapons of God, had recourse to the jeering spirit of the world, the cause had been lost. Luther loudly condemned these satires. A friend having sent him one of them, entitled, "The Tenor of the Supplication of Pasquin," he wrote in answer, "The foolish things you sent me appear to be written by a mind which is under no control. I submitted them to a meeting of friends, and they have all given the same opinion."[117] And speaking of the same work, he writes to another of his correspondents, "This Supplication appears to me to be by the same hand as the Letters of some Obscure Men. I approve of his wishes, but I approve not of his work, for he does not refrain from injury and insult."[118] This sentence is severe, but it shows what kind of spirit was in Luther, and how superior he was to his contemporaries. It must be added, however, that he was not at all times observant of these wise maxims.

Ulrich having been obliged to renounce the protection of the Archbishop of Mayence, applied for that of Charles V, who had at this time quarrelled with the pope, and accordingly repaired to Brussels, where Charles was holding his court. But so far from obtaining anything, he learned that the pope had required the emperor to send him to Rome bound hand and foot. The inquisitor, Hochstraten, Reuchlin's persecutor, was one of those whom Rome had charged to pursue him. Ulrich, indignant that such a demand should have been made to the emperor, quitted Brabant. When a short way from Brussels, he met Hochstraten on the highroad. The inquisitor, frightened out of his wits, falls on his knees, and commends his soul to God and the saints. "No," said the knight, "I will not soil my sword with such blood as yours!" and giving him several strokes with the flat of his sword, allowed him to depart.

Hütten took refuge in the castle of Ebernbourg, where Francis de Seckingen offered an asylum to all who were persecuted by the Ultramontanists. It was here that his ardent zeal for the emancipation of his country dictated the remarkable letters which he addressed to Charles V, Frederick Elector of Saxony, Albert Archbishop of Mayence, and the princes and nobles, and which entitle him to a place among the most distinguished authors. Here too, he composed all those works[119] which, being read and comprehended by the people, inspired Germany with a hatred of Rome and a love of freedom. Devoted to the cause of the Reformers, his object was to induce the nobility to take up arms in favour of the gospel, and fall with the sword on that Rome which Luther only wished to destroy by the Word, and by the invincible force of truth.

Still, amid all this fondness for war, we are pleased at finding tenderness and delicacy of sentiment in Hütten. On the death of his parents, though he was the eldest son, he gave up all the family property to his brothers, and prayed them not to write him or send him any money, lest, notwithstanding their innocence, they might be brought into trouble by his enemies, and fall into the ditch along with him.

If the truth cannot own Hütten for one of her children, (for her companions are ever holiness of life and purity of heart,) she will, at least, make honourable mention of him, as one of the most readoubtable adversaries of error.