Pictures of German Life in the XVth XVIth and XVIIth Centuries Volume I Part 4

Then they again offered me the indulgence, but in this way: I was to buy it with six _pfennige_, and these _pfennige_ were to be returned to me for myself. But I remained firm that he who had the power should give me the indulgence free; and if he would not, I would commend the affair to my dear G.o.d, and resign myself into his hands; and so they dismissed me.

"The holy thieves were however sorrowful over this affair. I too was somewhat troubled that I had not got my indulgence; yet I also rejoiced that in spite of them there was one in heaven who would forgive the sins of the penitent sinner, without money and without price, according to the text which I had often repeated in church: 'As I live, saith the Lord G.o.d, I would not the death of a sinner, but that he should be converted and live.' Ah, dear Lord G.o.d, thou knowest that I have not lied or invented.

"I was so overcome by all this, that whilst I was going home to my lodging, I was dissolved in tears. When I arrived there, I went into my room and took the crucifix, that always lay on the table in my study, placed it on the bench, and fell down before it on the ground. I cannot here describe it, but I then felt the spirit of prayer and grace, which thou, my G.o.d and Lord, pouredst out upon me. The purport of my prayer was this, I beg that thou, dear G.o.d, wouldst be my father, and wouldst forgive me my sins. I resign myself to thee altogether and entirely; thou mayest do with me what thou pleasest, and though the priests will not be merciful to me without money, be thou my merciful G.o.d and Father.

"Then I found that my whole heart was changed: I felt vexed with all worldly things, and imagined that I was quite wearied with this life.

Only one thing I desired, which was, to live for G.o.d and to please Him.

But who was there that could teach me, and how was I to effect this?

For the Word, the light and life of men, was throughout the whole world buried in the darkness of human traditions and the mad idea of 'good works.' Of Christ nothing was said, nothing was known of Him; or if He was mentioned, He was represented to us as an angry and terrible judge, whom his mother and all the saints in heaven could hardly appease, or persuade to be merciful even by tears of blood; and it was said that He, Christ, would cast those men who repented, for seven years into purgatory for every mortal sin: there was no difference between the pains of purgatory and those of h.e.l.l, except that they were not eternal. But now the Holy Spirit gave me the hope that G.o.d would be merciful unto me.

"After this I began to consider how I was to enter upon a new course of life. I saw the sinfulness of the whole world, and of the whole human race. I saw my own manifold sins which were so very great. I had heard somewhat of the great holiness and of the pure and innocent life of monks; how they served G.o.d day and night, were separated from all the wickedness of the world, and lived a temperate, pious, and chaste life, performed ma.s.ses, sang psalms, and were always fasting and praying. I had also seen something of this plausible life, but I did not know that it was the greatest idolatry and hypocrisy.

"I consulted with my preceptor, the master Andreas Staffeltstein, who was rector of the school; he advised me to enter the newly built Franciscan monastery, and for fear I should change my mind through any long delay, he went himself with me to the monks, praised my talents and intellect, and boasted that in me alone amongst all his scholars he had perfect confidence, that I should become a truly G.o.dly man.

"I desired, however, beforehand to mention my undertaking to my parents, and to hear their opinion upon it, as I was their only son and heir; but the monks showed me out of St. Jerome that I ought not to regard father or mother, but leave them, and take up the cross of Christ. And they quoted the saying of Christ: 'No man, having put his hand to the plough, and looking back, is fit for the kingdom of G.o.d;'

and thus they pressed me to become a monk. I will not here speak of the many bonds and fetters with which they bound and shackled my conscience. They told me I could never henceforth be happy if I did not at once accept the offered grace of G.o.d; and as I would rather have died than have been deprived of the grace of G.o.d and eternal life, I at once consented, and promised that I would in three days return to the monastery, and commence my year of probation, as it is called; that is, I would become a pious, devout, and G.o.d-fearing monk.

"On the 14th of July, in the year 1510, about two o'clock in the afternoon, I entered the monastery, accompanied by my preceptor, some of my schoolfellows, and certain devout matrons, to whom I had partly explained why I entered the ecclesiastical order. I then gave my blessing to all who had thus accompanied me, who with many tears implored for me G.o.d's grace and blessing. And so it came to pa.s.s that I went into a monastery. Dear G.o.d, thou knowest that this is all true. It was not a life of idleness nor good living that I sought, nor yet the odour of sanct.i.ty, but I wished to please thee, and to serve thee well.

"Thus for a time I groped on in great darkness."

CHAPTER V.

OUT OF THE MONASTERY INTO THE CONFLICT.

(about 1522.)

The storm broke loose; it convulsed the whole nation as with electric fire: the words of the Augustine of Wittenburg rolled through the land like peals of thunder, and every clap betokened an advance and a victory. Even now, after three centuries and a half, this prodigious movement has an irresistible fascination for the German people. Never, from its first existence, had the nation revealed its innermost being so touchingly and grandly. All the fine qualities of the German mind and character burst forth at this time; enthusiasm, self-devotion, a deep moral indignation, an intense pleasure in systematic thought, and an inward seeking after the highest. Every individual took his share in the strife. The travelling trader over the fire at night contended for or against the indulgences, the countryman in the most remote villages heard with astonishment of the new heretic whom his spiritual father cursed in every sermon, and the women of the villages no longer gave willingly to the mendicant monks. A sea of small literature overflowed the country, a hundred printing-presses were in activity, spreading abroad the numerous controversial writings, both learned and popular; parties raged in every cathedral and parish church; everywhere men of resolute character amongst the ecclesiastics declared themselves for the new doctrines, whilst the weaker ones struggled with timid doubts; the doors of the monasteries were opened, and the cells soon became empty. Every month brought to the people something new and unheard of.

It was no longer a quarrel between priests, as Hutten had in the beginning contemptuously called the dispute between the Wittenberger and Tetzel; it had become a war of the nation against the Romish supremacy and its supporters. Ever more powerfully rose the image of Luther before his cotemporaries. Banished, cursed, persecuted by Pope and Emperor, by princes and high ecclesiastics, he became in four short years the idolized hero of the people. His journey to Worms was described in the style of the Holy Scriptures, and the over-zealous placed him on a footing with the martyrs of the New Testament.[24] The learned also felt themselves irresistibly drawn into the struggle; even Erasmus smiled approbation, and Hutten's soul fired up in the cause of the new teacher, he no longer wrote in Latin, but broke forth in German, more stormy and wild than the Wittenberger, with a fire that consumed himself, the knight fought his last fight for the peasant's son.

The man on whom for half a generation the highest feelings of his nation were concentrated, now enters upon the scene. Yet before we endeavour to understand his mind, it is well to point out, shortly, how his peculiar character worked upon impartial cotemporaries. We first take the witness of a moderate and truthful mind, who never personally knew Luther, and who later, in a middle position between the Wittenberger and the Swiss reformer, had reason to be dissatisfied with Luther's stubbornness. Ambrosius Blaurer, born in Constance, of n.o.ble family, was a brother of the old Benedictine monastery of Alpirsbach, in the wildest part of the Black Forest; he was afterwards a writer of sacred poetry, and at the time we are speaking of, thirty years old. He had left the cloister in 1523, and fled to his family. At the instigation of his Abbot, the Stadtholder of the princ.i.p.ality of Wurtemberg demanded that he should be sent back to the monastery by the Burgomaster and council of Constance. Blaurer published a defence, from which the following is taken. He became shortly after a preacher in Constance, and on the restoration of Duke Ulrich, one of the reformers of Wurtemberg, and died at a great age at Winterthur. What he praises and blames in Luther may be considered as the general view of his character taken at that time by earnest minds.

"I call G.o.d and my own conscience to witness that no wilfulness or frivolous motive drove me out of the monastery, or excited me to abandon it. Vulgar rumour reports, that monks and nuns have left their convents on account of their aversion to its tranquil life, and that they might live in carnal freedom, and give vent to their wilfulness and worldly desires. But I was actuated by honourable and weighty reasons, and great troubles and urgings of conscience, on account of the word of G.o.d. I hope that all the circ.u.mstances of my departure will show neither levity, wantonness, nor unseemly purpose? I laid aside neither cowl nor capouch except for a few days after my departure for my greater security, till I had reached my place of refuge. I neither left to fight, nor to carry away a pretty wife, but I went forthwith as quickly as I could to my much loved mother and relations, who are undoubted Christians, and are held in such honour and esteem in the city of Constance, that it is certain they would never counsel or help me in any unworthy undertaking.

"Therefore I trust that my previous conduct and course of life will relieve me from any suspicion of unseemly or wilful intentions; for although I may not boast myself before G.o.d, yet I may before men glory in the Lord, that I, whether in the cloister or the school, here, and wherever I have been, have retained a good repute and esteem, with much love and favour, on account of my uprightness. You yourselves have heard the messengers from Wurtemberg acknowledge that there was no complaint or evil report of my conduct or manner of life at the monastery of Alpirsbach, but that I have behaved myself well and piously; all they can say against me is, that I have concerned myself too much with what they call the seductive and cursed teaching of Martin Luther, whose writings I have read and adhered to, and preached them, contrary to the command of the abbot, publicly to the laity in the monastery; and when this was forbidden me, I yet continued secretly, and as it were in a corner, to infuse them into the souls of some of the young gentlemen there. With such praise from my fathers and brethren I am well content, and can justify myself for this one misdeed, as a Christian, from the word of G.o.d, and I hope that my defence will serve to remove false and ungrounded suspicions, not only from me, but also from others.

"When in the course of the last year, the works and opinions of Martin Luther were spread abroad and became known, they came into my hands before they had been condemned and forbidden by the ecclesiastical and lay authorities; and like other newly printed works, I saw and read them. In the beginning, these doctrines appeared to me somewhat strange and objectionable, and contrary to the long-established theology and clever teaching of the schools, in opposition also to the papal and ecclesiastical rights, and to the old, and, as I then considered them, praiseworthy customs and usages of our forefathers. But it was not less evident to me that this man interspersed everywhere in his teaching clear and distinct pa.s.sages from the Holy Scriptures, according to which all human teaching ought to be guided and judged, accepted or rejected. I was much amazed, and stirred up to read these doctrines, not once or twice, but frequently, with much industry and earnest attention, and to weigh and compare them with the evangelical writings to which they constantly appealed. The longer I did this, the more I perceived with what great dignity the Holy Scriptures were treated by this learned and enlightened man,--how purely and delicately he handled them, how cleverly and well he everywhere brought them forward, how skilfully he compared and weighed them one with the other, and how he explained the dark and difficult texts, by bringing forward others that were clearer and more comprehensible. I saw also that there was great mastership in his treatment of the Scriptures, and that it afforded the most substantial aid to a right understanding of them, so that every intelligent layman who industriously studied his books, could distinctly perceive that these doctrines were true and Christian, and had the firmest foundation. On that account they impressed themselves on my mind, and deeply touched my heart: it was to me as if a veil had fallen from before my eyes; I felt they were in no wise to be distrusted, like those of so many other school teachers that I had formerly read, because their aim was neither dominion, fame, nor worldly enjoyment, but to place before us, only the poor, despised, and crucified Christ, and to teach us to live a pure, moderate, and sober life, conformable in all things to the doctrine of Christ; and they were therefore too hard and self-denying for the ambitious and many beneficed priests and doctors, puffed up with pride and vain glory, who sought in the Scriptures their own honour and fame, more than the Spirit of G.o.d. Therefore would I rather give up all my worldly means and life itself, than be deprived of them, not for the sake of Luther, who, except as he appears in his writings, is unknown to me, and being only a man, may, like other men, be in error; but for the sake of the word of G.o.d, which he holds so clearly and distinctly, and explains so victoriously and triumphantly from the fullness of his undaunted spirit.

"The enemy endeavoured to embitter this honey to us by representing that Luther was testy and irritable, aggressive and sarcastic; that he attacked his opponents the great princes and ecclesiastical and lay lords, with audacity; had recourse to abuse and slander, and forgot all brotherly love and Christian moderation. He had, it is true, often displeased me by this, and I would not desire any one to do the like; but I could not on that account reject and cast aside his good Christian teaching, nor even condemn him in these respects; and for this reason, that I could not read his mind, nor the secret counsels of G.o.d, as perhaps it might be the means of drawing people from his teaching. And as it was not his own cause, but the divine word that he defended, much allowance should be made for him, and all should be attributed to zealous indignation for G.o.d. Even Christ, the source and pattern of all meekness, severely rebuked before others the stubborn and stony-hearted Pharisees, and called them false hypocrites, painted sepulchres, sons of harlots, blind leaders of the blind, and also the children of the devil, as may be seen in the gospels. (Matt. xii. 15, 23; John viii.) Perhaps Luther would gladly speak well of many if he could do so with truth; he may not think it fitting to call those who are in darkness, enlightened; nor rapacious wolves, good shepherds; nor the unmerciful, merciful; for without doubt, had G.o.d not been more merciful to him than they have been, he would not now be upon earth.

But however this may be, I will not defend him in this place, but laying aside his expressions of contempt and abuse, accept with thankfulness the earnestness of his valiant Christian writings for our amendment.

"As I openly persevered in what I had undertaken advisedly, and would not desist at the bidding of any one, being bound as a Christian not to do so, the displeasure of my superior at Alpirsbach, and certain others of the monastery, greatly increased, and the sword of G.o.d's anger began to cause division and discord between the brothers. I was peremptorily ordered to abstain from my undertaking, and also not to speak of these matters with others; but as I could not do this, being bound to yield obedience to G.o.d's commands, rather than to those of man, I earnestly begged of my Abbot and monastery, that they would graciously give me leave of absence. I wished for a year or two to support myself at some school or elsewhere, without being any expense to the monastery, and perhaps in the mean while, by a G.o.dly examination of the cause of our discord, it might be brought to a peaceable end.

"This being however refused by them, I resolved, after having taken counsel with many wise, learned, and G.o.d-fearing men and friends, to leave the monastery." So far Ambrosius Blaurer.

Whilst brother Ambrosius was yet looking anxiously from the windows of his cell, over the pines of the Black Forest into the free expanse, another was riding out of the gate of a princely castle near the woodclad mountains of Thuringia. Behind him lay the dark _Drachenschlucht_; before him the long ridge of the magic Horselberges, wherein dwelt an enchantress, to whom the Pope, that wicked forgiver of sins, had once driven back the repentant Tannhauser. But the dry stick which the Pope had then thrust into the ground, brought forth green foliage during the night; G.o.d himself confuted the Pope. The poor penitent man no longer required the Bishop of Rome to enable him to find mercy and grace from his heavenly Father; but the wicked Pope himself would descend into the jaws of the old dragon.

The exterior of the man who was riding down from Wartburg to Wittenberg, shall be described by a young student who was travelling with a friend from Switzerland to Saxony. His narrative is well known, yet we must not omit it here.

His name was John Kessler; he was born at St. Gallen, in 1502; his parents were poor citizens; he attended the school of the monastery there, studied theology at Basle, and went early in the spring of 1522 with a companion to Wittenberg, to continue his studies under the Reformers. In the autumn of 1523, he returned to his native town, and as the new doctrines had not yet taken root there, being very poor he determined to learn a trade, and became a saddler. He soon collected a small community round him, taught and preached, laboured in his workshop, wrote books, and became at last schoolmaster, librarian and member of a council of education. He had an unpretending, pure nature, with a heart full of love and gentle warmth, but he took no active part in the theological controversies of his time. His narrative begins as follows:--

"When we were travelling to Wittenberg to study the Holy Scriptures, we arrived at Jena in Thuringia, in, G.o.d knows how wild a storm; and after many inquiries in the city for a lodging wherein we might pa.s.s the night, we could not find any; everywhere lodging was denied us, for it was Shrovetide,[25] when pilgrims and strangers were little cared for.

So we determined to leave the town, and endeavour to reach a village where they would lodge us. In the mean while we met at the gate an honest man, who spoke kindly to us, and inquired where we were going so late, as there was neither house nor farm that we could reach before night; besides which, it was a road that was difficult to find; therefore he advised us to remain there.

"We answered: 'Dear father, we have tried all the inns to which we have been directed, and having everywhere been refused a lodging, we are obliged to proceed further.' Then he asked us whether we had made inquiry at the Black Bear; and we replied: 'It has never been mentioned to us; tell us, dear father, where we shall find it.' He then showed us a little way out of the town, and when we came to the Black Bear, behold, the landlord, instead of refusing us, as all the others had done, came to meet us at the door, and not only received us, but kindly begged of us to lodge there, and took us into a room.

"There we found a man sitting alone at a table, and before him lay a book; he greeted us kindly, and bid us approach and sit by him at the table; for we were seating ourselves quietly on a bench close to the door, as our shoes (if one may be allowed to write it) were so covered with mud and dirt, that we were ashamed to enter the room on account of our dirty footmarks. He invited us to drink, which we could not refuse, and as we found him so kind and cordial, we seated ourselves by him at his table as he had asked us, and called for a quart of wine, that we might return his civility by asking him to drink. We supposed him however to be a knight, as he was dressed in hosen and jerkin, with a red leather cap, and without armour, and sat, according to the custom of his country, with a sword at his side, with one hand resting on the pommel and the other clasping the hilt. His eyes were black and deep set, flashing and sparkling like stars, so that one could hardly bear to look at them.

"Shortly after, he asked where we were born, but answered himself: 'You are Swiss; from what part of Switzerland do you come?' We replied, 'From St. Gallen.' He then said, 'If you are going, as I hear, to Wittenberg, you will find there some good countrymen of yours, Dr.

Jerome Schurf and his brother Dr. Augustin.'

"We said, 'We have letters to them;' and we proceeded to inquire: 'Can you inform us, sir, whether Martin Luther is now at Wittenberg; or if not, where he is?'

"He answered, 'I know for certain that Luther is not now at Wittenberg, but will return soon. Philip Melancthon is however there, who teaches Greek, and others who teach Hebrew. In truth I would advise you to study both, as they are needful for the right understanding of the Holy Scriptures.' We replied, 'So help us G.o.d! as long as He grants us life, we will not desist till we have seen and heard this man; for on his account we have undertaken this journey, as we learn that he will overthrow the priesthood, together with the ma.s.s, that being a service founded on error. As we have been brought up by our parents, and destined from our youth to be priests, we are anxious to hear what his teaching is, and what authority he can bring forward for such propositions.'

"After we had thus spoken, he inquired: 'Where have you studied hitherto?'--Answer: 'At Basle.'--Then he said: 'How are things going on at Basle? Is Erasmus of Rotterdam still there, and what is he doing?'

"We replied: 'We only know, sir, that all is going on well, and that Erasmus is there; but what he is about is unknown to and concealed from every one, as he keeps himself quite quiet and private.'

"This manner of talk appeared to us very strange in the knight; how could he know everything relative to the two Schurfs, of Philip, and Erasmus, and also be aware of the necessity of learning Greek and Hebrew? He introduced occasionally Latin words, so that we bethought us he must be more than a common knight.

"'Dear sons,' he said, 'what do they think in Switzerland about Luther?'

"We answered: 'Sir, there, as everywhere, opinions vary. Many cannot exalt him sufficiently, and thank G.o.d who has manifested his truth through him, and exposed error; but many condemn him as a cursed heretic, especially all the ecclesiastics.'

"He answered: 'I can well imagine it of the priests.'

"Thus holding converse, we became quite at home with him, so that my companion took up the book that was lying before him and opened it. It was the Hebrew Psalter; he put it down again quickly and the knight drew it towards him. Then my companion said: 'I would give one of my fingers to be able to understand this language.' He answered, 'You will have no difficulty in comprehending it, providing you devote yourself to it industriously; I also desire to know more of it, and study it daily.'

"In the mean while evening drew on, and it became quite dark. The landlord came to the table, and when he learned our longing desire to know Martin Luther, he said, 'Dear comrades, if you had been here two days ago, you would have succeeded, for he was here, and sat at this table, and,' pointing with his finger, 'in that very place.' We were much vexed and provoked that we had missed him, and laid the blame of it on the muddy bad road which had delayed us; but we said, 'We rejoice, however, that we are in the same house and sitting at the same table at which he sat.'

"At this the landlord laughed and went away. After a little while the landlord called to me to come to him outside the door of the room. I was frightened, and thought that perhaps without intending it I had done something that was unbecoming.

"Then he said to me, 'As I know that you wish to hear and see Luther; it is he who sits by you.'

"I took this for a joke, and said, 'I see indeed, good sir, that you wish to banter me by imposing upon me a false Luther.' He answered, 'It is he most a.s.suredly; but do not show that you think so, or that you recognize him.' I a.s.sented, but did not believe him. I went again into the room, and placed myself at the table; and was anxious to tell my companion what the landlord had said. At last I turned to him and whispered secretly, 'The landlord has told me that this is Luther.' He would not believe it any more than I, and said, 'He perhaps told you that it was Hutten, and you did not rightly understand him.' As the dress and bearing reminded me more of Hutten than a monk like Luther, I was persuaded that he had said it was Hutten, as the beginning of both names sounded so much alike: what I further said, was as if spoken to the knight, Herr Ulrich von Hutten.

"In the mean while there arrived two merchants, who intended to remain there all night: after they had taken off their travelling dresses and spurs, one of them laid down near him an unbound book. Then Martinus asked what kind of book it was; and he answered, 'It is Dr. Luther's exposition of some of the gospels and epistles, just printed and published; have you not yet seen it?' Martinus said, 'I shall soon get it.' The host now desired us to arrange ourselves at table, as it was time to eat; we begged of him to have consideration for us and give us something separate, but he replied, 'Dear comrades, place yourselves by these gentlemen at table, I will charge you moderately.' When Martinus heard this, he said, 'Come here, I will settle for you with the landlord.'

"During the meal, Martinus spoke many kind and G.o.dly words, so that the merchants as well as ourselves were mute before him; attending more to his words than to the viands before us. Amongst other things, he lamented with a sigh that the princes and lords just then a.s.sembled at the Imperial Diet at Nuremberg, on account of the troubles of the German nation, and for the sake of the pending proceedings concerning G.o.d's word, were only inclined to waste their time in costly tournaments, sledge drives, vanity, and dissipation, when fear of G.o.d and Christian prayer would be of more avail. 'But such are our _Christian_ princes.' He further said, 'There was hope that evangelical truth would bear more fruit among the children and descendants who were not poisoned by papal errors, and might yet be grounded in pure truth and the word of G.o.d, than among the parents in whom error was so deeply rooted that it could hardly be eradicated.

"Then the merchants gave their opinions freely, and one of them said, 'I am a simple layman, and understand little of these disputes, but I must speak of things as I find them; Luther must either be an angel from heaven, or a devil out of h.e.l.l. I would gladly, however, give ten gulden to confess to him, for I believe he could and would give me good instruction.' Then the landlord came to us, and said secretly, 'Martinus has paid for your supper:' that gave us much pleasure, not for the sake of the money and food, but for the hospitality shown us by this man. After supper the merchants rose and went to the stable to look after their horses; in the mean while Martinus remained alone with us in the room; we thanked him for the honour he had done us, as well as for the gift, and as we did so we showed him that we took him for Ulrich von Hutten; but he said, 'I am not Hutten.'

"Then the landlord coming in, Martinus said, 'I have become a n.o.bleman to-night, for these Swiss have taken me for Ulrich von Hutten.' The landlord replied, 'You are not him, but Martinus Luther.' Then Martinus laughing as if it were a joke, said, 'These take me for Hutten, you for Luther, soon I shall become a Markolfus.'[26] After this talk he took a long gla.s.s of beer, and said, according to the custom of the country, 'Drink with me a friendly gla.s.s with G.o.d's blessing;' and when I was going to take the gla.s.s from him, he changed it, and offered instead a gla.s.s with wine, saying, 'The beer is foreign to you, and you are unaccustomed to it, drink the wine.' Meanwhile he rose and threw his tabard over his shoulders, and took leave. He held out his hand to us, and said, 'If you go to Wittenberg, greet Dr. Jerome Schurf for me.' We replied, 'We will do that with pleasure, but how must we designate you, that he may understand your greeting?' He answered, 'Say nothing further than that he who is coming sends you greeting; he will immediately understand these words.' So he departed from us and went to rest.