Erasmus, the oracle of courts, the torch of the schools, the light of the world, was then at Cologne, having been invited thither by several princes who wished to consult him. At the period of the Reformation, Erasmus was at the head of the true middle (juste milieu) party, at least he thought he was, but erroneously; for when truth and error are in presence of each other, the right side is not the middle. He was the chief of that philosophical and university party, which had for ages aspired to correct Rome, without being able to do so; he was the representative of human wisdom; but this wisdom was too weak to repress the arrogance of the papacy. The wisdom of God was necessary—that wisdom which the world often calls folly, but at the bidding of which mountains are crushed. Erasmus was unwilling either to throw himself into the arms of Luther, or to seat himself at the feet of the pope. He hesitated, and often vibrated between these two powers, sometimes attracted towards Luther, and then suddenly repelled towards the pope. He had declared for Luther in a letter to the Archbishop of Mentz, in which he had said, "The last spark of Christian piety seems ready to be extinguished. It is this that has moved Luther's heart; he cares neither for money nor honour."[336] The publication of this letter by the imprudent Ulric von Hütten, subjected Erasmus to so much annoyance that he resolved to act with more prudence in future. Besides, he was accused of being in concert with Luther whose unguarded speeches moreover offended him. "Almost all good people,"[337] said he, "are for Luther, but I see that we are on the high way to a revolt. I would not have my name coupled with his. It hurts me and does him no good."[338] "Be it so," replied Luther, "since it pains you, I promise never to mention your name, nor that of any of your friends." Such was the man to whom both the enemies and the friends of the Reformer applied.
OPINION OF ERASMUS.
The Elector, aware that the opinion of a man so much respected as Erasmus would carry great weight, invited the illustrious Dutchman to come to him. Erasmus complied. This was on the 5th of December. The friends of Luther saw this step not without secret apprehension. The Elector was sitting before the fire, with Spalatin beside him, when Erasmus was introduced. "What think you of Luther?" immediately asked Frederick. The prudent Erasmus, surprised at the direct question, at first tried to evade it. He twisted his mouth, bit his lips, and said nothing. Then the Elector, opening his eyes (says Spalatin,) as he was wont to do when speaking to persons from whom he wished a precise answer, looked piercingly at Erasmus,[339] who, not knowing how to disembarrass himself, at last said, half in jest, "Luther has committed two great faults; he has attacked the pope's crown and the monks' belly." The Elector smiled, but gave Erasmus to understand that he was in earnest. Then Erasmus, laying aside his reserve, said, "The source of all this dispute is the hatred of the monks against letters, and the fear they have of seeing an end put to their tyranny.[340] What have they put in operation against Luther? Clamour, cabal, hatred, libels. The more virtuous, and the more attached to the doctrines of the gospel a man is, the less is he opposed to Luther.[341] The harshness of the bull has excited the indignation of all good men, and nobody has been able to discover in it the meekness of a vicar of Jesus Christ.[342] Out of so many universities two only have attacked Luther, and even these have only condemned, not convicted him. Let not people deceive themselves; the danger is greater than some suppose. Things difficult and arduous are at hand.[343]... To begin the reign of Charles with an act so hateful as the imprisonment of Luther would be of sad augury. The world is thirsting for evangelical truth.[344] Let us beware of culpably resisting it. Let the affair be examined by grave men of sound judgment; this would be more accordant with the dignity of the pope himself."
Thus spoke Erasmus to the Elector. The reader will perhaps be astonished at his frankness; but Erasmus knew to whom he was speaking. Spalatin was delighted, and going out with Erasmus, accompanied him as far as the house of the Count of Nuenar, provost of Cologne, where the illustrious scholar was residing. Erasmus, in a fit of frankness, went into his room, took up the pen and wrote down the substance of what he had said to the Elector, and gave it to Spalatin. But fear of Aleander soon took possession of the timid Erasmus, the courage which he had felt in the presence of the Elector and his chaplain vanished, and he begged Spalatin to send back his too bold writing lest it should fall into the hands of the terrible nuncio. It was too late.
The Elector, feeling strong in the opinion of Erasmus, spoke in more decided terms to the emperor. Erasmus himself strove in nocturnal conferences,[345] like Nicodemus of old, to persuade the counsellors of Charles that it was necessary to remit the whole affair to impartial judges. Perhaps he had some hope of being named arbiter in this cause which threatened to divide the Christian world. His vanity would have been flattered by the office. But, at the same time, not to lose himself at Rome, he wrote the most submissive letters to Leo, who replied in kind terms, and thereby put poor Aleander to the torture.[346] From love to the pope, he could have sharply rebuked the pope. Erasmus communicated the pontiff's letters because they added to his credit. The nuncio made a complaint at Rome: "Pretend," was the answer, "that you do not observe the naughtiness of that man. Prudence requires it: it is necessary to leave the door open for repentance."[347]
POLICY OF CHARLES V.
Charles V himself embraced a vacillating system, which consisted in flattering both the pope and the Elector, and in seeming to incline alternately towards the one or the other according to the wants of the moment. One of his ministers, whom he had sent to Rome on certain Spanish matters, had arrived at the very time when Eck was loudly prosecuting Luther's condemnation. The wily ambassador instantly saw the advantages which his master might derive from the Saxon monk, and on the 12th May, 1520, wrote the emperor, who was still in Spain: "Your Majesty should go into Germany, and there show some favour to one Martin Luther, who is at the Court of Saxony, and, by his discourses, is giving much uneasiness to the Court of Rome."[348] Such, at the outset, was the light in which Charles viewed the matter. His object was not to know on which side truth or error lay, or to ascertain what the great interest of Germany demanded. What does policy require, and by what means can the pope be induced to support the emperor? This was the whole question, and at Rome was well known to be so. The ministers of Charles gave Aleander a hint of the plan which their master meant to follow. "The emperor," said they, "will act towards the pope as the pope acts towards the emperor: for he cares not to increase the power of his rivals, and in particular of the king of France."[349] At these words the imperious nuncio gave vent to his indignation: "What!" replied he, "even should the pope abandon the emperor must the emperor abandon religion? If Charles means thus to take his revenge ... let him tremble! This unprincipled course will turn against himself." The imperial diplomatists were not moved by the menaces of the nuncio.
CHAP. XII.
Luther on Confession—True absolution—Antichrist—Rally around Luther—Satires—Ulric von Hütten—Lucas Cranach—The Carnival at Wittemberg—Staupitz intimidated—Luther's Labours—Luther's Humility—Progress of the Reformation.