History of the Reformation in the Sixteenth Century Volume I Part 28

have the presumption to write your High Mightiness. The Lord Jesus is my witness, that, feeling how small and despicable I am, I have long put off doing it.... Will your Highness, however, be pleased to let fall a look on a grain of dust, and, in accordance with your episcopal meekness, graciously receive my pet.i.tion.

[365] Fex hominum. (Ibid.)

"There are people who are carrying the papal indulgence up and down the country in the name of your Grace. I do not so much blame the declamation of the preachers, (I have not heard them,) as the erroneous ideas of unlearned and simple people, who imagine that by buying indulgences they secure their salvation....

"Good G.o.d! souls entrusted to your care, most venerable Father, are conducted to death, and not to life. The just and strict account which will be required of you grows and augments from day to day.... I have not been able to continue longer silent. Ah! man is not saved by works, or by the performances of his bishop... Even the righteous scarcely is saved; and the way that leadeth unto life is strait. Why, then, do the preachers of indulgences by vain fables inspire the people with a false security?

"According to them, indulgence alone ought to be proclaimed, ought to be extolled.... What! Is it not the chief and only duty of bishops to instruct the people in the gospel and the love of Jesus Christ?[366]

Jesus Christ has nowhere ordered the preaching of indulgence; but has strongly enjoined the preaching of the gospel.[367] How dreadful, then and how perilous, for a bishop to allow the gospel to be pa.s.sed in silence, and nothing but the sound of indulgence to be incessantly dunned into the ears of his people....

[366] "Ut populus Evangelium discat atque charitatem Christi." (Ibid.)

[367] Vehementer praecipit." (Ibid.) Earnestly commands.

"Most worthy Father in G.o.d, in the Instruction of the commissaries, which has been published in name of your Grace, (doubtless without your knowledge,) it is said that the indulgence is the most precious treasure,--that it reconciles man to G.o.d, and enables those who purchase it to dispense with repentance.

"What then, can I, what ought I to do, most venerable Bishop, most serene Prince? Ah! I supplicate your Highness, by the Lord Jesus Christ, to turn upon this business an eye of paternal vigilance, to suppress the pamphlet entirely, and ordain preachers to deliver a different sort of discourses to the people. If you decline to do so, be a.s.sured you will one day hear some voice raised in refutation of these preachers, to the great dishonour of your most serene Highness."

Luther at the same time sent his theses to the archbishop, and, in a postscript, asked him to read them, that he might be convinced how little foundation there was for the doctrine of indulgences.

Thus Luther's whole desire was, that the watchmen of the Church should awake, and exert themselves in putting an end to the evils which were laying it waste. Nothing could be more n.o.ble and more respectful than this letter from a monk to one of the greatest princes of the Church and the empire. Never was there a better exemplification of the spirit of our Saviour's precept--"Render unto Caesar the things which are Caesar's, and unto G.o.d the things which are G.o.d's." This is not the course of violent revolutionists, who contemn powers and blame dignities. It is a cry proceeding from the conscience of a Christian and a priest, who gives honour to all, but in the first place fears G.o.d. However, all prayers and supplications were useless. Young Albert, engrossed by his pleasures and ambitious designs, made no reply to this solemn appeal. The Bishop of Brandebourg, Luther's ordinary--a learned and pious man, to whom, also, he sent his theses--replied that he was attacking the power of the Church, that he would involve himself in great trouble and vexation, that the thing was beyond his strength, and that his earnest advice to him was to keep quiet.[368] The princes of the Church shut their ears against the voice of G.o.d, thus energetically and affectingly declared by the instrumentality of Luther. They would not comprehend the signs of the times; they were struck with that blindness which has been the ruin of so many powers and dignities. "Both thought," says Luther afterwards, "that the pope would be too many for a miserable mendicant like me."

But Luther was better able than the bishops to perceive the disastrous effects which the indulgences had upon the manners and lives of the people; for he was in direct correspondence with them. He had constantly a near view of what the bishops learned only by unfaithful reports. If the bishops failed him, G.o.d did not fail him. The Head of the Church, who sits in heaven, and to whom has been given all power upon the earth, had himself prepared the ground, and deposited the grain in the hands of his servant. He gave wings to the seed of truth, and sent it in an instant over the whole length and breadth of his Church.

n.o.body appeared at the university next day to attack the propositions of Luther. The traffic of Tezel was too much in discredit, and too disgraceful for any other than himself, or some one of his creatures, to dare to take up the gauntlet. But these theses were destined to be heard in other places than under the roof of an academical hall.

Scarcely had they been nailed to the door of the castle church of Wittemberg, than the feeble strokes of the hammer were followed throughout Germany by a blow which reached even to the foundations of proud Rome, threatening sudden ruin to the walls, the gates, and the pillars of the papacy, stunning and terrifying its champions, and at the same time awakening thousands from the sleep of error.[369]

[368] "Er sollte still halten; es ware eine grosse Sache." (Matthes.

13.)

[369] Walthahr. v. Luther, p. 45.

These theses spread with the rapidity of lightning. A month had not elapsed before they were at Rome. "In a fortnight," says a contemporary historian,[370] "they were in every part of Germany, and in four weeks had traversed almost the whole of Christendom; as if the angels themselves had been the messengers, and carried them before the eyes of all men. n.o.body can believe what a noise they made." They were afterwards translated into Dutch and Spanish, and a traveller even sold them at Jerusalem. "Every one," says Luther, "was complaining of the indulgences; and as all the bishops and doctors had kept silence, and n.o.body had ventured to bell the cat, poor Luther became a famous doctor, because, as they expressed it, one had at length come who dared to do it. But I liked not this glory; the music seemed to me too lofty for the words."[371]

[370] Myconius, Hist. of the Ref., p. 23.

[371] "Das Lied wollte meiner stimme zu hochwerden." (Luth. Op.)

Some of the pilgrims, who had flocked from different countries to Wittemberg for the feast of All Saints, instead of indulgences carried home with them the famous theses of the Augustin monk, and thus helped to circulate them. All read, pondered, and commented on them. They occupied the attention of all convents and all universities.[372] All pious monks who had entered the cloister to save their soul, all upright and honest men, rejoiced in this striking and simple confession of the truth, and wished with all their heart that Luther would continue the work which he had begun. At length a monk had had the courage to undertake this perilous contest. It was a reparation made to Christendom, and the public conscience was satisfied. In these theses piety saw a blow given to all kinds of superst.i.tion; the new theology hailed in them the defeat of the scholastic dogmas; princes and magistrates regarded them as a barrier raised against the encroachments of ecclesiastical power; while the nations were delighted at seeing the decided negative which this monk had given to the avarice of the Roman chancery. Erasmus, a man very worthy of credit, and one of the princ.i.p.al rivals of the Reformer, says to Duke George of Saxony, "When Luther attacked this fable, the whole world concurred in applauding him." "I observe," said he on another occasion to Cardinal Campeggi, "that those of the purest morals, and an evangelical piety, are the least opposed to Luther. His life is lauded even by those who cannot bear his faith. The world was weary of a doctrine containing so many childish fables, and was thirsting for that living water, pure and hidden, which issues from the springs of the evangelists and the apostles. The genius of Luther was fitted to accomplish these things, and his zeal must have animated him to the n.o.ble enterprise."[373]

[372] "In alle hohe Schullen und Kloster." (Mathes. 13.)

[373] "Ad hoc praestandum mihi videbatur ille, et natura compositus et accensus studio." (Erasm. Ep. Campegio Cardinali, i, p. 650.) For accomplishing this, he seemed to me both fitted by nature, and inflamed by zeal.

CHAP. VI.

Reuchlin--Erasmus--Flek--Bibra--The Emperor--The Pope--Myconius--The Monks--Apprehensions--Adelman--An Old Priest--The Bishop--The Elector--The Inhabitants of Erfurt--Luther's Reply--Trouble--Luther's Moving Principle.

We must follow these propositions wherever they penetrated; to the studies of the learned, the cells of monks, and the palaces of princes, in order to form some idea of the various but wonderful effects which they produced in Germany.

Reuchlin received them. He was weary of the hard battle which he had been obliged to fight against the monks. The power which the new combatant displayed in his theses revived the spirit of the old champion of letters, and gave joy to his saddened heart. "Thanks be to G.o.d," exclaimed he, after he had read them, "now they have found a man who will give them so much to do, that they will be obliged to let me end my old age in peace."

The prudent Erasmus was in the Netherlands when the theses reached him. He was inwardly delighted at seeing his secret wishes for the reformation of abuses expressed with so much boldness, and commended their author, only exhorting him to more moderation and prudence.

Nevertheless, some persons in his presence blaming Luther's violence, he said, "G.o.d has given men a cure which cuts thus deep into the flesh, because otherwise the disease would be incurable." And at a later period when the Elector of Saxony asked his opinion as to Luther's affair, he replied with a smile, "I am not at all astonished at his having made so much noise, for he has committed two unpardonable faults; he has attacked the tiara of the pope and the belly of the monks."[374]

[374] Muller's Denkw, iv, 256.

Dr. Flek, prior of the cloister of Steinlausitz, had for some time given up reading ma.s.s, but had not told any one his reason. He one day found the theses of Luther posted up in the refectory of his convent.

He went up and began to read them, but had only perused a few, when unable to contain his joy, he exclaimed, "Well, well, he whom we have been so long looking for is come at last; and this you monks will see." Then reading in the future, says Mathesius, and playing upon the word Wittemberg, he said, "Everybody will come to seek wisdom at this mountain, and will find it.[375] He wrote to the doctor to persevere courageously in his glorious combat. Luther calls him a man full of joy and consolation.

[375] "Alle welt von diesem, Weissenberg, Weissheit holen und bekommen." (p. 13)

The ancient and celebrated episcopal see of Wurzburg was then held by Lowrence de Bibra, a man, according to the testimony of his contemporaries, pious, honest, and wise. When a gentleman came to intimate to him that he intended his daughter for the cloister, "Give her rather a husband," said he; and then added, "Are you in want of money for that purpose? I will lend you." The emperor and all the princes held him in the highest esteem. He lamented the disorders of the Church, and especially those of convents. The theses having reached his palace also, he read them with great delight, and publicly declared his approbation of Luther. At a later period he wrote to the Elector Frederick, "Don't part with pious Dr. Martin Luther; for he has been wronged." The Elector delighted at this testimony, wrote the Reformer with his own hand to acquaint him with it.

The Emperor Maximilian, predecessor of Charles V, also read and admired the theses of the monk of Wittemberg. He perceived his talents, and foresaw that this obscure Augustin might, indeed, become a powerful ally of Germany in her struggle with Rome. Accordingly, he instructed his envoy to say to the Elector of Saxony, "Take good care of the monk Luther, for the time may come when we shall have need of him;"[376] and shortly after, being at a diet with Pfeffinger, the Elector's confidential councillor, he said to him, "Well what is your Augustin doing? a.s.suredly his propositions are not to be despised; he will give the monks enough to do."[377]

[376] "Da.s.s er uns den Munch Luther fleisig beware." (Mathes. 15.)

[377] Schmidt Brand Reformationsgesch, p. 124.

At Rome even, and in the Vatican, the theses were not so ill received as might have been supposed. Leo X judged of them as a friend of letters, rather than a pope. The amus.e.m.e.nt which they gave him made him overlook the severe truths which they contained; and when Sylvester Prierias, the master of the sacred palace, who had the office of examining new works, urged him to treat Luther as a heretic, he replied, "This Friar, Martin Luther, is a great genius; all that is said against him is mere monkish jealousy."[378]

[378] "Che frate Martino Luthero haveva un bellissimo ingegnoe che coteste erano invidie fratesche." (Brandelli, contemporary of Leo, and a Dominican, Hist. Trag. Pars 3.)

There were few on whom the theses of Luther produced a deeper impression than on the scholar of Annaberg, whom Tezel had so pitilessly repulsed. Myconius had entered a convent, and the very first evening dreamed he saw an immense field quite covered with ripe corn. "Cut," said the voice of his guide to him; and when he excused himself for want of skill, his guide showed him a reaper, who was working with inconceivable rapidity. "Follow, and do like him," said the guide.[379] Myconius, eager for holiness as Luther had been, devoted himself when in the convent to vigils, fasts, macerations, and all the works invented by men; but at length he despaired of ever attaining the objects of his efforts. He abandoned study, and spent his whole time in manual labour. Sometimes he bound books, sometimes used the turning-lathe, and sometimes did any other kind of work.

Still, however, this external labour did not appease his troubled conscience. G.o.d had spoken to him, and he could not fall back into his former slumber. This state of agony lasted for several years. It is sometimes supposed that the paths of the Reformers were quite smooth, and that after they renounced the observances of the Church, their remaining course was easy and pleasant. It is not considered that they arrived at the truth by means of internal struggles, a thousand times more painful than the observances to which servile minds easily submitted.

[379] Melch. Adami Vita Myconii.

At length the year 1517 arrived. The theses of Luther were published, and, traversing Christendom, arrived also at the convent where the scholar of Annaberg was residing. He hid himself in a corner of the cloister, with John Voit, another monk, that they might be able to read them without interruption.[380] They contained the very truth of which his father had told him. His eyes were opened, he felt a voice within him responding to that which was then sounding throughout Germany, and great consolation filled his heart. "I see plainly," said he, "that Martin Luther is the reaper whom I saw in my dream, and who taught me to gather the ears of corn." He immediately began to profess the doctrine which Luther had proclaimed. The monks, alarmed when they heard him, argued with him, and declaimed against Luther and against his convent. "That convent," replied Myconius, "is like our Lord's sepulchre; they wish to prevent Christ from rising again, but will not succeed." At last his superiors, seeing they could not convince him, interdicted him for a year and a half from all intercourse with the world, not permitting him even to write or to receive letters, and threatening him with perpetual imprisonment. However, for him also the hour of deliverance arrived. Being afterwards appointed pastor at Zwickau, he was the first who declared against the papacy in the churches of Thuringia. "Then," says he, "I could work with my venerable father Luther at the Gospel harvest." Jonas describes him as a man as able as he was willing.[381]

[380] "Legit tunc c.u.m Joanne Voite, in angulum abdtius, libellos Lutheri." (Ibid.)

[381] "Qui potuit quod voluit."

Doubtless, there were others also to whom Luther's theses were the signal of life. They kindled a new light in many cells, cottages, and palaces. "While those who had entered convents in quest of good fare and indolence, or rank and honours," says Mathesius, "began to load the name of Luther with reproaches, the monks who lived in prayer, fasting, and mortification, thanked G.o.d as soon as they heard the cry of the eagle, announced by John Huss, a century before."[382] Even the people who did not well understand the theology of the question, and who only knew that Luther was a.s.sailing the empire of mendicants and lazy monks, received it with bursts of joy. An immense sensation was produced in Germany by his bold propositions. However, some of the Reformer's contemporaries, who foresaw the consequences to which they might lead, and the numerous obstacles which they were destined to encounter, loudly expressed their fears, or at most rejoiced with trembling.

[382] "Darvon Magister Johann. Huss, geweissaget." (Mathes. 13.)

"I am much afraid," wrote the excellent canon of Augsburg, Bernard Adelman, to his friend Pirckeimer, "that the worthy man must yield at last to the avarice and power of the partizans of indulgences. His representations have had so little effect, that the Bishop of Augsburg, our primate and metropolitan,[383] has just ordered new indulgences, in the name of the pope, for St. Peter's at Rome. Let him hasten to seek the aid of princes. Let him beware of tempting G.o.d; for it were to show an absolute want of sense to overlook the imminent danger to which he is exposed." Adelman was greatly delighted when it was rumoured that Henry VIII had invited Luther to England. "There,"

thought he, "he will be able to teach the truth in peace." Several thus imagined that the doctrine of the gospel was to be supported by the power of princes, not knowing that it advances without this power, and is often trammelled and weakened by the possession of it.

[383] He adds, "Totque uxorum vir," The husband of so many wives, (Heumann Doc.u.menta lit. p. 167.)

The celebrated historian, Albert Kranz, was at Hamburg on his deathbed, when Luther's theses were brought to him. "You are right, friar Martin," he exclaimed, "but you will not succeed.... Poor monk!