History of the Great Reformation Part 29

[532] Non modo suspirantem sed profundentem lacrymas conspexi.--(Camer. p. 121.)

[533] Brentius a.s.sidebat haec scribenti, una lacrymans.--(Corp. Ref.

ii. p. 126.)

One day intelligence arrived which formed a general topic of conversation in Augsburg, and which, spreading terror among the partisans of the Pope, gave a momentary relief to Melancthon. It was said that a mule in Rome had given birth to a colt with crane's feet.

"This prodigy," said Melancthon thoughtfully, "announces that Rome is near its end;"[534] perhaps because the crane is a bird of pa.s.sage, and that the Pope's mule thus gave signs of departure. Melancthon had immediately written to Luther, who replied that he was exceedingly rejoiced that G.o.d had given the Pope so striking a sign of his approaching fall.[535] It is good to call to memory these puerilities of the age of the Reformers, that we may better understand the high range of these men of G.o.d in matters of faith.

[534] Romae quaedam mula peperit, et partus habuit pedes gruis. Vides significari exitium Romae per schismata.--(Corp. Ref. ii. p. 126.)

[535] Gaudeo Papae signum datum in mula puerpera, ut citius pereat.--(L. Epp. iv. p. 4.)

[Sidenote: LUTHER'S PRAYER.]

These idle Roman stories did not long console Melancthon. On the eve of the 25th June, he was present in imagination at the reading of that Confession which he had drawn up, which was about to be proclaimed before the world, and in which one word too many or too few might decide on the approbation or the hatred of the princes, on the safety or ruin of the Reformation and of the Empire. He could bear up no longer, and the feeble Atlas, crushed under the burden of the world upon his shoulders, gave utterance to a cry of anguish. "All my time here is spent in tears and mourning," wrote he to Vitus Diedrich, Luther's secretary in the castle of Coburg;[536] and on the morrow he wrote to Luther himself: "My dwelling is in perpetual tears.[537] My consternation is indescribable.[538] O my father! I do not wish my words to exaggerate my sorrows; but, without your consolations, it is impossible for me to enjoy here the least peace."

[536] Hic consumitur omne mihi tempus in lacrymis et luctu.--(Corp.

Ref. ii. p. 126.)

[537] Versamur hic in miserrimis curis et plane perpetuis lacrymis.--(Ibid. p. 140.)

[538] Mira consternatio animorum nostrorum.--(Ibid.)

Nothing in fact presented so strong a contrast to the distrust and desolations of Melancthon, as the faith, calmness, and exultation of Luther. It was of advantage to him that he was not then in the midst of the Augsburg vortex, and to be able from his stronghold to set his foot with tranquillity upon the rock of G.o.d's promises. He was sensible himself of the value of this peaceful hermitage, as he called it.[539] "I cannot sufficiently admire," said Vitus Diedrich, "the firmness, cheerfulness, and faith of this man, so astonishing in such cruel times."

[539] Ex eremo tacita.--(L. Epp. iv. p. 51.) It is thus he dates his letter.

[Sidenote: LUTHER'S ANXIETY.]

Luther, besides his constant reading of the Word of G.o.d,[540] did not pa.s.s a day without devoting three hours at least to prayer, and they were hours selected from those the most favourable to study.[541] One day, as Diedrich approached the Reformer's chamber, he heard his voice,[542] and remained motionless, holding his breath, a few steps from the door. Luther was praying, and his prayer (said the secretary) was full of adoration, fear, and hope, as when one speaks to a friend or to a father.[543] "I know that thou art our Father and our G.o.d,"

said the Reformer, alone in his chamber, "and that thou wilt scatter the persecutors of thy children, for thou art thyself endangered with us. All this matter is thine, and it is only by thy constraint that we have put our hands to it. Defend us then, O Father!" The secretary, motionless as a statue, in the long gallery of the castle, lost not one of the words that the clear and resounding voice of Luther bore to his ears.[544] The Reformer was earnest with G.o.d, and called upon him with so much unction to accomplish his promises, that Diedrich felt his heart glow within him.[545] "Oh!" exclaimed he, as he retired, "How could not these prayers but prevail in the desperate struggle at Augsburg!"

[540] a.s.sidue autem illa diligentiore verbi Dei tractatione alit.--(Corp. Ref. ii. p. 159.)

[541] Nullus abit dies, quin ut minimum tres horas easque studiis optimas in orationibus ponat.--(Ibid.)

[542] Semel mihi contigit ut orantem eum audirem.--(Corp. Ref. ii. p.

159.)

[543] Tanta spe et fide ut c.u.m patre et amico colloqui sentiat.--(Ibid.)

[544] Tum orantem clara voce, procul stans, audivi.--(Ibid.)

[545] Ardebat mihi quoque animus singulari quodam impetu.--(Corp. Ref.

ii. p. 159.)

Luther might also have allowed himself to be overcome with fear, for he was left in complete ignorance of what was taking place in the diet. A Wittemberg messenger, who should have brought him forests of letters (according to his own expression), having presented himself: "Do you bring any letters?" asked Luther. "No!" "How are those gentlemen?" "Well!" Luther, grieved at such silence, returned and shut himself up in his chamber.

[Sidenote: LUTHER'S TEXTS.]

Erelong there appeared a courier on horseback carrying despatches from the Elector to Torgau. "Do you bring me any letters?" asked Luther.

"No!" "How are those gentlemen?" continued he, fearfully. "Well!"

"This is strange," thought the Reformer. A waggon having left Coburg laden with flour (for they were almost in want of provisions at Augsburg), Luther impatiently awaited the return of the waggoner; but he returned empty. Luther then began to revolve the gloomiest thoughts in his mind, not doubting that they were concealing some misfortune from him.[546] At last another individual, Jobst Nymptzen, having arrived from Augsburg, Luther rushed anew towards him, with his usual question. "Do you bring me any letters?" He waited trembling for the reply. "No!" "And how then are those gentlemen?" "Well!" The Reformer withdrew, a prey to anger and to fear.

[546] Hic cpi cogitare tristia, suspirans, vos aliquid mali me celare velle.--(L. Epp. iv. p. 60.)

Then Luther opened his Bible, and to console himself for the silence of men, he conversed with G.o.d. There were some pa.s.sages of Scripture in particular that he read continually. We point them out below.[547]

He did more; he wrote with his own hand many declarations of Scripture over the doors and windows, and on the walls of the castle. In one place were these words from the 118th Psalm: _I shall not die, but live, and declare the works of the Lord_. In another, those of the 12th chapter of Proverbs: _The way of the wicked seduceth them_; and over his bed, these words from the 4th Psalm: _I will both lay me down in peace and sleep; for thou, O Lord, only makest me dwell in safety_.

Never perhaps did man so environ himself with the promises of the Lord, or so dwell in the atmosphere of his Word and live by his breath, as Luther at Coburg.

[547] 2 Tim. iii. 12; Philip. ii. 12, 13; John x. 17, 18; Matth. xvi.

18; Psalm xlvi. 1, 2; 1 John iv. 4; Psalm lv. 23; xxvii. 14; John xvi.

33; Luke xvii. 5; Psalm x.x.xii. 11; cxlv. 18, 19; xci. 14, 15; Sirach.

ii. 11; 1 Maccab. ii. 61; Matth. vi. 31; 1 Peter v. 6, 7; Matth. x.

28; Rom. iv. and vi.; Heb. v. and xi.; 1 Sam. iv. 18; x.x.xi. 4-8; ii.

30; 2 Tim. ii. 17, 18, 19; i. 12; Eph. iii. 20, 21. Among these pa.s.sages will be observed two verses taken from the Apocrypha, but whose equivalents might easily be found in the Word of G.o.d.

[Sidenote: LUTHER TO MELANCTHON.]

At length letters came. "If the times in which we live were not opposed to it, I should have imagined some revenge," wrote Luther to Jonas; "but prayer checked my anger, and anger checked my prayer.[548] I am delighted at that tranquil mind which G.o.d gives our prince. As for Melancthon, it is his philosophy that tortures him, and nothing else. For our cause is in the very hands of Him who can say with unutterable pride: _No one shall pluck it out of my hands_. I would not have it in our hands, and it would not be desirable that it were so.[549] I have had many things in my hands, and I have lost them all; but whatever I have been able to place in G.o.d's, I still possess."

[548] Sed orandi tempus non sinebat irasci, et ira non sinebat orare.--(L. Epp. iv. p. 46.)

[549] Nec vellem, nec consultum esset, in nostra manu esse.--(L. Epp.

iv. p. 46.)

On learning that Melancthon's anguish still continued, Luther wrote to him: and these are words that should be preserved. "Grace and peace in Christ! in Christ, I say, and not in the world, Amen. I hate with exceeding hatred those extreme cares which consume you. If the cause is unjust, abandon it; if the cause is just, why should we belie the promises of Him who commands us to sleep without fear? Can the devil do more than kill us? Christ will not be wanting to the work of justice and of truth. He lives; he reigns; what fear, then, can we have? G.o.d is powerful to upraise his cause if it is overthrown, to make it proceed if it remains motionless, and if we are not worthy of it, he will do it by others.

"I have received your Apology,[550] and I cannot understand what you mean, when you ask what we must concede to the Papists. We have already conceded too much. Night and day I meditate on this affair, turning it over and over, perusing all Scripture, and the certainty of the truth of our doctrine continually increases in my mind. With the help of G.o.d, I will not permit a single letter of all that we have said to be torn from us.

[550] The Confession revised and corrected.

[Sidenote: THE PALATINE CHAPEL.]

"The issue of this affair torments you, because you cannot understand it. But if you could, I would not have the least share in it. G.o.d has put it in a 'common place,' that you will not find either in your rhetoric or in your philosophy: that place is called Faith.[551] It is that in which subsist all things that we can neither understand nor see. Whoever wishes to touch them, as you do, will have tears for his sole reward.

[551] Deus posuit eam in _loc.u.m_ quendam _communem_, quem in tua rhetorica non habes nec in philosophia tua; is vocatur _fides_.--(L.

Epp. iv. p. 53.)

"If Christ is not with us, where is he in the whole universe? If we are not the Church, where, I pray, is the Church? Is it the Dukes of Bavaria, is it Ferdinand, is it the Pope, is it the Turk, who is the Church? If we have not the Word of G.o.d, who is it that possesses it?

"Only we must have faith, lest the cause of faith should be found to be without faith.[552]

[552] Tantum est opus fide, ne causa fidei sit sine fide.--(Ibid. p.

61.)

"If we fall, Christ falls with us, that is to say, the Master of the world. I would rather fall with Christ, than remain standing with Caesar."

Thus wrote Luther. The faith which animated him flowed from him like torrents of living water. He was indefatigable; in a single day he wrote to Melancthon, Spalatin, Brenz, Agricola, and John Frederick, and they were letters full of life. He was not alone in praying, speaking, and believing. At the same moment, the Evangelical Christians exhorted one another everywhere to prayer.[553] Such was the a.r.s.enal in which the weapons were forged that the confessors of Christ wielded before the Diet of Augsburg.