Such was the doctrine which the master of the sacred palace opposed to the rising Reformation. On the power of the pope and the Church he advanced propositions at which the most shameless flatterers of the court of Rome would have blushed. The following is one of the points which he maintains at the commencement of his tract:—"Whoever rests not in the doctrine of the Roman Church, and the Roman pontiff, as the infallible rule of faith, from which the Holy Scripture itself derives its force and authority, is a heretic."[426]
Then in a dialogue, in which Luther and Sylvester are the speakers, the latter tries to refute the doctor's propositions. The sentiments of the Saxon monk were quite new to a Roman censor. Accordingly, Prierio shows that he understood neither the emotions of his heart, nor the motives of his conduct. To the teacher of truth he applied the little standards of the valets of Rome. "Dear Luther!" says he, "were you to receive a bishopric and a plenary indulgence for the repair of your Church from our lord the pope, you would proceed more gently, and would even prose in favour of the indulgence which you are now pleased to blacken!" The Italian, so proud of the elegance of his manners, sometimes assumes the most scurrilous tone. "If the property of dogs is to bite," says he to Luther, "I fear your father must have been a dog."[427] The Dominican begins at last to be almost astonished at his own condescension in speaking to a rebellious monk; and concludes with showing his opponent the cruel teeth of an inquisitor. "The Roman Church," says he, "having in the pope the summit of spiritual and temporal power, may, by the secular arm, constrain those who after receiving the faith, stray from it. She is not bound to employ arguments for the purpose of combating and subduing the rebellious."[428]
These words traced by the pen of one of the dignitaries of the Roman court had a very significant meaning. They failed, however, to terrify Luther. He believed, or feigned to believe, that this dialogue was not by Prierio, but by Ulrich von Hütten, or by some other of the authors of "The Letters of some Obscure Men," who (said he in his sarcastic strain) had, in order to stir up Luther against Prierio, compiled this mass of absurdity.[429] He had no desire to see the court of Rome in arms against him. However, after remaining for some time silent, his doubts, if he had any, having been dispelled, he set to work, and in two days after was prepared with his reply.[430]
The Bible had produced the Reformer and begun the Reformation. Luther, in believing, had no need of the testimony of the Church. His faith was derived from the Bible itself; from within, and not from without. His thorough conviction that the evangelical doctrine was immovably founded on the word of God made him regard all external authority as useless. Luther's experience, in this respect, opened a new prospect to the Church. The living spring which had burst forth before the monk of Wittemberg, was destined to become a stream at which nations would quench their thirst.
The Church had said that, in order to understand the Word, the Spirit of God must interpret it, and so far the Church was right. But her error consisted in regarding the Holy Spirit as a monopoly conferred on a certain caste, and in thinking that it could be appropriated exclusively to certain assemblies and colleges, to a city or a conclave. "The wind bloweth where it listeth," were the words of the Son of God, when speaking of the Spirit of God; and, on another occasion, "They will ALL be taught of God." The corruption of the Church, the ambition of pontiffs, the animosities of councils, the squabbles of the clergy, and the pomp of prelates, had made this Holy Spirit, this breath of humility and peace, eschew the dwelling of the priesthood. He had deserted the assemblies of the proud, and the palaces of the princes of the Church, and gone to live in retirement among simple Christians and modest priests. He had shunned a domineering hierarchy, which often forced blood from the poor, whom it trampled under foot; he had shunned a proud and ignorant clergy, whose chiefs were skilled, not in the Bible, but in the sword; and he was found sometimes among despised sects, and sometimes among men of talents and learning. The holy cloud, withdrawing from proud basilisks and gorgeous cathedrals, had descended on the obscure dwellings of the humble, or on chambers where studious men calmly pursued their conscientious labours. The Church, degraded by her love of power and riches, dishonoured in the eyes of the people by the venal use which she made of the doctrine of life; the Church which sold salvation in order to fill a treasury, for luxury and debauchery to empty, had lost all respect. Men of sense no longer set any value on her testimony, but, despising an authority so degraded, turned with joy, towards the Divine word, and its infallible authority, as toward the only refuge which remained to them in the general confusion.
The age, therefore, was prepared. The bold movement by which Luther changed the point on which the human heart rested its highest hopes, and with a mighty hand transferred those hopes from the walls of the Vatican to the rock of the word of God, was hailed with enthusiasm. This was the work which the Reformer had in view in his reply to Prierio.
Putting aside the axioms which the Dominican had placed at the head of his work, he says, "After your example, I, too, am going to lay down some axioms."
"The first is the saying of St. Paul, 'Should we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.'"
The second is the following passage of St. Augustine, addressed to St. Jerome:—"I have learned to pay to the canonical books alone the honour of believing very firmly that none of them has erred; as to others, I believe not what they say, for the simple reason, that it is they who say it."
Luther then vigorously proceeds to lay down the fundamental principles of the Reformation,—the word of God, the whole word of God, and nothing but the word of God. "If you understand these principles," continues he, "you will also understand that your whole dialogue is completely overturned; for you have done nothing else than adduce the words and opinions of St. Thomas." Next, attacking the axioms of his opponent, he frankly declares his opinion that popes and councils may err. He complains of the flattery of the Roman courtiers in attributing to the pope the alleged infallibility of both popes and councils, and declares that the Church exists virtually only in Christ, and representatively only in Councils.[431] Coming afterwards to the supposition which Prierio had made, he says, "No doubt you judge me by yourself, but if I aspired to a bishopric, assuredly I would not use language which sounds so hateful in your ears. Do you imagine I am ignorant how bishoprics and the popedom are procured at Rome? Do not the very children in the streets sing the well known words—