It is scarcely possible to imagine the effect produced upon the audience by language, the energy of which still makes us wonder. "None of us," adds the candid student to whom we owe the fact, "at least, if he be not a block without intelligence, ('as,' adds he in a parenthesis, 'all the papists are,')—none of us doubts that it contains the simple truth. It is evident to all the faithful, that Dr. Luther is an angel of the living God, called to feed the long bewildered sheep of Christ with the divine Word."[302]
This discourse, and the act which crowned it, mark an important epoch in the Reformation. The Leipsic discussion had detached Luther inwardly from the pope. But the moment when he burned the bull was that in which he declared, in the most expressive manner, his entire separation from the bishop of Rome and his church, and his attachment to the Church universal, as founded by the apostles of Jesus Christ. After three centuries the fire which he kindled at the East gate is still burning.
"The pope," said he, "has three crowns, and they are these: the first is against God, for he condemns religion,—the second against the emperor, for he condemns the secular power,—and the third against society, for he condemns marriage."[303] When he was reproached with inveighing too violently against the papacy, he replied, "Ah! I wish every thing I testify against him were a clap of thunder, and every one of my words were a thunderbolt."[304]
This firmness of Luther was communicated to his friends and countrymen. A whole nation rallied round him. The university of Wittemberg in particular always became more attached to the hero to whom it owed its importance and renown. Carlstadt raised his voice against "the raging lion of Florence," who tore divine and human laws to pieces, and trampled under foot the principles of eternal truth. At this time Melancthon also addressed the States of the empire in a writing characterised by his usual elegance and wisdom. It was a reply to a treatise attributed to Emser, but published under the name of Rhadinus, a Roman theologian. Luther himself spoke not more forcibly, and yet there is a grace in Melancthon's words which gives them access to the heart.
NEW WORK BY MELANCTHON.
After showing, by passages of Scripture, that the pope is not superior to other bishops; "What prevents us," says he to the States of the empire, "from depriving the pope of the privilege which we have given him?[305] It matters little to Luther that our riches, i.e. the treasures of Europe, are sent to Rome. But what causes his grief and ours is, that the laws of the pontiffs, and the reign of the pope, not only endanger the souls of men but utterly destroy them. Every man can judge for himself, whether or not it suits him to give his money for the maintenance of Roman luxury, but to judge of the things of religion, and of sacred mysteries, is beyond the reach of the vulgar. Here, then, Luther implores your faith and zeal, and all pious men implore with him, some with loud voice and others with groans and sighs. Remember, princes of the Christian people, that you are Christians, and rescue the sad wrecks of Christianity from the tyranny of Antichrist. You are deceived by those who pretend that you have no authority over priests. The same spirit which animated Jehu against the priests of Baal urges you, in imitation of that ancient example, to abolish the Roman superstition—a superstition far more horrible than the idolatry of Baal."[306] So spoke mild Melancthon to the princes of Germany.
Some cries of alarm were heard among the friends of the Reformation. Timid spirits inclined to excessive moderation—Staupitz in particular, expressed the keenest anguish. "Till now," said Luther to him, "the whole affair has been mere sport. You yourself have said, 'did God not do these things it is impossible they could by done.' The tumult becomes more and more tumultuous! and I do not think it will be quelled before the last day."[307] Such was Luther's mode of encouraging the timid. The tumult has existed for three centuries and is not quelled!
"The papacy," continued he, "is not now what it was yesterday and the day before. Let it excommunicate and burn my writings; ... let it kill me! it cannot arrest what is going forward. Something wonderful is at the door.[308] I burnt the bull in great trembling, but now I experience more joy from it than from any action of my life."[309]
We stop involuntarily and delight to read in the great soul of Luther all that the future is preparing. "O! my father," says he to Staupitz in concluding, "pray for the word of God and for me. I am heaved on the billows, and as it were whirled upon them."[310]
PROGRESS OF THE STRUGGLE.