History of the Reformation in the Sixteenth Century Volume III Part 9

[Sidenote: NEW POSITION--LUTHER AND PRIMITIVE CATHOLICITY.]

Accordingly, he rose on the 3d of March with the determination of leaving the Wartburg for ever. He bade adieu to its time-worn towers and gloomy forests. He pa.s.sed beyond those walls where the excommunications of Leo X. and the sword of Charles V. were unable to reach him. He descended the mountain. The world that lay at his feet, and in the midst of which he is about to appear again, would soon perhaps call loudly for his death. But it matters not! he goes forward rejoicing: for in the name of the Lord he is returning among his fellow-men.[127]

[127] So machte er sich mit unglaublicher Freudigkeit des Geistes, im Nahmen Gottes auf den Weg. Seck. p. 458.

Time had moved on. Luther was quitting the Wartburg for a cause very different from that for which he had entered it. He had gone thither as the a.s.sailant of the old tradition and of the ancient doctors; he left it as the defender of the doctrine of the apostles against new adversaries. He had entered it as an innovator, and as an impugner of the ancient hierarchy; he left it as a conservative and champion of the faith of Christians. Hitherto Luther had seen but one thing in his work,--the triumph of justification by faith; and with this weapon he had thrown down mighty superst.i.tions. But if there was a time for destroying, there was also a time for building up. Beneath those ruins with which his strong arm had strewn the plain,--beneath those crumpled letters of indulgence, those broken tiaras and tattered cowls,--beneath so many Roman abuses and errors that lay in confusion upon the field of battle, he discerned and discovered the primitive Catholic Church, reappearing still the same, and coming forth as from a long period of trial, with its unchangeable doctrines and heavenly accents. He could distinguish it from Rome, welcoming and embracing it with joy. Luther effected nothing new in the world, as he has been falsely charged; he did not raise a building for the future that had no connexion with the past; he uncovered, he opened to the light of day the ancient foundations, on which thorns and thistles had sprung up, and continuing the construction of the temple, he built simply on the foundations laid by the apostles. Luther perceived that the ancient and primitive Church of the apostles must, on the one hand, be restored in opposition to the Papacy, by which it had been so long oppressed; and on the other, be defended against enthusiasts and unbelievers, who pretended to disown it, and who, regardless of all that G.o.d had done in times past, were desirous of beginning an entirely new work. Luther was no longer exclusively the man of one doctrine,--that of justification,--although he always a.s.signed it the highest place; he became the man of the whole Christian theology; and while he still believed that the Church was essentially the congregation of saints, he was careful not to despise the visible Church, and acknowledged the a.s.sembly of the elect as the kingdom of G.o.d. Thus was a great change effected, at this time, in Luther's heart, in his theology, and in the work of renovation that G.o.d was carrying on in the world. The Roman hierarchy might perhaps have driven the reformer to extremes; the sects which then so boldly raised their heads brought him back to the true path of moderation. The sojourn in the Wartburg divides the history of the Reformation into two periods.

[Sidenote: MEETING AT THE BLACK BEAR.]

Luther was riding slowly on the road to Wittemberg: it was already the second day of his journey, and Shrove Tuesday. Towards evening a terrible storm burst forth, and the roads were flooded. Two Swiss youths, who were travelling in the same direction as himself, were hastening onwards to find a shelter in the city of Jena. They had studied at Basle, and the celebrity of Wittemberg attracted them to that university. Travelling on foot, fatigued, and wet through, John Kessler of St. Gall and his companion quickened their steps. The city was all in commotion with the amus.e.m.e.nts of the carnival; b.a.l.l.s, masquerades, and noisy feasting engrossed the people of Jena; and when the two travellers arrived, they could find no room at any of the inns. At last they were directed to the _Black Bear_, outside the city gates. Dejected and hara.s.sed, they repaired thither slowly. The landlord received them kindly.[128] They took their seats near the open door of the public room, ashamed of the state in which the storm had placed them, and not daring to go in. At one of the tables sat a solitary man in a knight's dress, wearing a red cap on his head and breeches over which fell the skirts of his doublet; his right hand rested on the pommel of his sword, his left grasped the hilt; and before him lay an open book, which he appeared to be reading with great attention.[129] At the noise made by the entrance of these two young men, he raised his head, saluted them affably, and invited them to come and sit at his table; then presenting them with a gla.s.s of beer, and alluding to their accent, he said: "You are Swiss, I perceive; but from what canton?"--"From St. Gall."--"If you are going to Wittemberg, you will there meet with a fellow-countryman, Doctor Schurff."--Encouraged by this kind reception, they added: "Sir, could you inform us where Martin Luther is at present?"--"I know for certain," replied the knight, "that he is not at Wittemberg; but he will be there shortly. Philip Melancthon is there. Study Greek and Hebrew, that you may clearly understand the Holy Scriptures."--"If G.o.d spare our lives," observed one of the young men, "we will not return home without having seen and heard Doctor Luther; for it is on his account that we have undertaken this long journey. We know that he desires to abolish the priesthood and the ma.s.s; and as our parents destined us to the priesthood from our infancy, we should like to know clearly on what grounds he rests his proposition." The knight was silent for a moment, and then resumed: "Where have you been studying hitherto?"--"At Basle."--"Is Erasmus of Rotterdam still there? what is he doing?" They replied to his questions, and there was another pause.

The two Swiss knew not what to think. "Is it not strange," thought they, "that this knight talks to us of Schurff, Melancthon, and Erasmus, and on the necessity of learning Greek and Hebrew."--"My dear friends," said the unknown suddenly, "what do they think of Luther in Switzerland?"--"Sir," replied Kessler, "opinions are very divided about him there as everywhere else. Some cannot extol him enough; and others condemn him as an abominable heretic."--"Ha! the priests, no doubt," said the stranger.

[128] See the narrative of Kessler, with all its details, and in the simple language of the times, in _Bernet, Johann Kessler_, p. 27.

Hahnhard Erzahlungen, iii. 300, and Marheinecke Gesch. der Ref. ii.

321, 2d edition.

[129] In einem rothem Schlopli, in blossen Hosen und Wamms......Hahn-hard Erzahlungen, iii. 300, and Marheinecke Gesch. der Ref. ii. 321, 2d edition.

The knight's cordiality had put the students at their ease. They longed to know what book he was reading at the moment of their arrival. The knight had closed it, and placed it by his side. At last Kessler's companion ventured to take it up. To the great astonishment of the two young men, it was the Hebrew Psalter! The student laid it down immediately, and as if to divert attention from the liberty he had taken, said: "I would willingly give one of my fingers to know that language."--"You will attain your wish," said the stranger, "if you will only take the trouble to learn it."

A few minutes after, Kessler heard the landlord calling him; the poor Swiss youth feared something had gone wrong; but the host whispered to him: "I perceive that you have a great desire to see and hear Luther; well! it is he who is seated beside you." Kessler took this for a joke, and said: "Mr. Landlord, you want to make a fool of me."--"It is he in very truth," replied the host; "but do not let him see that you know him." Kessler made no answer, but returned into the room and took his seat at the table, burning to repeat to his comrade what he had just heard. But how could he manage it? At last he thought of leaning forward, as if he were looking towards the door, and then whispered into his friend's ear: "The landlord a.s.sures me that this man is Luther."--"Perhaps he said Hutten," replied his comrade; "you did not hear him distinctly."--"It may be so," returned Kessler; "the host said: It is Hutten; the two names are pretty much alike, and I mistook one for the other."

At that moment the noise of horses was heard before the inn; two merchants, who desired a lodging, entered the room; they took off their spurs, laid down their cloaks, and one of them placed beside him on the table an unbound book, which soon attracted the knight's notice. "What book is that?" asked he.--"A commentary on some of the Gospels and Epistles by Doctor Luther," replied the merchant; "it is just published."--"I shall procure it shortly," said the knight.

At this moment the host came to announce that supper was ready. The two students, fearing the expense of such a meal in company with the knight Ulrich of Hutten and two wealthy merchants, took the landlord aside, and begged him to serve them with something apart. "Come along, my friends," replied the landlord of the Black Bear; "take your place at table beside this gentleman; I will charge you moderately."--"Come along," said the knight, "I will settle the score."

During this meal, the stranger knight uttered many simple and edifying remarks. The students and the merchants were all ears, and paid more attention to his words than to the dishes set before them. "Luther must either be an angel from heaven or a devil from h.e.l.l," said one of the merchants in course of conversation; "I would readily give ten florins if I could meet Luther and confess to him."

When supper was over, the merchants left the table; the two Swiss remained alone with the knight, who, taking a large gla.s.s of beer, rose and said solemnly, after the manner of the country: "Swiss, one gla.s.s more for thanks." As Kessler was about to take the gla.s.s, the unknown set it down again, and offered him one filled with wine, saying: "You are not accustomed to beer."

He then arose, flung a military cloak over his shoulders, and extending his hand to the students, said to them: "When you reach Wittemberg, salute Doctor Schurff on my part."--"Most willingly,"

replied they; "but what name shall we give?"--"Tell him simply," added Luther, "He that is to come salutes you." With these words he quitted the room, leaving them full of admiration at his kindness and good nature.

Luther, for it was really he, continued his journey. It will be remembered that he had been laid under the ban of the empire; whoever met and recognised him, might seize him. But at the time when he was engaged in an undertaking that exposed him to every risk, he was calm and serene, and conversed cheerfully with those whom he met on the road.

[Sidenote: LUTHER TO THE ELECTOR.]

It was not that he deceived himself: he saw the future big with storms. "Satan," said he, "is enraged, and all around are plotting death and h.e.l.l.[130] Nevertheless, I go forward, and throw myself in the way of the emperor and of the pope, having no protector save G.o.d in heaven. Power has been given to all men to kill me wherever they find me. But Christ is the Lord of all; if it be his will that I be put to death, so be it!"

[130] Furit Satanas; et fremunt vicini undique, nescio quot mortibus et infernis. L. Epp. ii. 153.

On that same day, Ash-Wednesday, Luther reached Borna, a small town near Leipsic. He felt it his duty to inform the prince of the bold step he was about to take; and accordingly alighted at the Guide Hotel and wrote the following letter:--

"Grace and peace from G.o.d our Father, and from our Lord Jesus Christ!

"Most serene Elector, gracious Lord! The events that have taken place at Wittemberg, to the great reproach of the Gospel, have caused me such pain that if I were not confident of the truth of our cause, I should have given way to despair.

"Your highness knows this, or if not, be it known to you now, that I received the Gospel not from men but from heaven, through our Lord Jesus Christ. If I called for discussion, it was not because I had any doubts of the truth, but in humility, and in the hope to win over others. But since my humility is turned against the Gospel, my conscience compels me now to act otherwise. I have sufficiently given way to your highness by pa.s.sing this year in retirement. The devil knows well that I did so not through fear. I should have entered Worms had there been as many devils in the city as tiles on the house-tops.

Now Duke George, with whom your highness frightens me, is yet much less to be feared than a single devil. If that which is pa.s.sing at Wittemberg were taking place at Leipsic (the duke's residence), I would immediately mount my horse to go thither, although (may your highness pardon these words) for nine whole days together it were to rain nothing but Duke Georges, and each one nine times more furious than he is. What does he think of in attacking me? Does he take Christ my Lord for a man of straw?[131] O Lord, be pleased to avert the terrible judgment which is impending over him!

[131] Er halt meinen Herrn Christum fur ein Mann aus Stroh geflochten.

L. Epp. ii. 139.

"Be it known to your highness that I am going to Wittemberg under a protection far higher than that of princes and electors. I think not of soliciting your highness's support, and, far from desiring your protection, I would rather protect you myself. If I knew that your highness could or would protect me, I would not go to Wittemberg at all. There is no sword that can further this cause. G.o.d alone must do everything without the help or concurrence of man. He who has the greatest faith is he who is most able to protect. But I observe that your highness is still weak in faith.

"But since your highness desires to know what you have to do, I will answer with all deference: your highness has already done too much, and ought to do nothing at all. G.o.d will not and cannot endure either your cares and labours or mine. Let your highness's conduct be guided by this.

"As for what concerns me, your highness must act as an elector; you must let the orders of his imperial majesty take their course in your towns and rural districts. You must offer no resistance if men desire to seize or kill me;[132] for no one should resist dominions except He who has established them.

[132] Und ja nicht wehren......so sie mich fahen oder todten will. L.

Epp. ii. 140.

"Let your highness leave the gates open, and respect safe-conducts, if my enemies in person or their envoys come in search of me into your highness's states. Everything shall be done without trouble or danger to yourself.

"I have written this letter in haste, that you may not be made uneasy at hearing of my arrival. I have to do with a very different man from Duke George. He knows me well, and I know him pretty well.

"Given at Borna, at the inn of the Guide, this Ash-Wednesday 1522.

"Your electoral highness's "Very humble servant, "MARTIN LUTHER."

[Sidenote: RETURN TO WITTEMBERG--LUTHER'S FRIENDS.]

It was thus Luther drew nigh to Wittemberg. He wrote to his prince, but not to excuse himself. An imperturbable confidence filled his heart. He saw the hand of G.o.d in this cause, and that was sufficient for him. The heroism of faith can never be carried farther. One of the editions of Luther's works has the following remark in the margin of this letter: "This is a wonderful writing of the third and last Elias!"[133]

[133] Der wahre, dritte und lezte Elias......L. Opp. (L.) xviii. 271.

Luther re-entered Wittemberg on Friday the 7th March, having been five days on the way from Eisenach. Doctors, students, and citizens, all broke forth in rejoicings; for they had recovered the pilot who alone could extricate the vessel from the reefs among which it was entangled.

The elector, who was at Lockau with his court, felt great emotion as he read the reformer's letter. He was desirous of vindicating him before the diet: "Let him address me a letter," wrote the prince to Schurff, "explaining the motives of his return to Wittemberg, and let him say also that he returned without my permission." Luther consented.

"I am ready to incur the displeasure of your highness and the anger of the whole world," wrote he to the prince. "Are not the Wittembergers my sheep? Has G.o.d not intrusted them to me? And ought I not, if necessary, to expose myself to death for their sakes? Besides, I fear to see a terrible outbreak in Germany by which G.o.d will punish our nation. Let your highness be well a.s.sured and doubt not that the decrees of heaven are very different from those of Nuremberg."[134]

This letter was written on the very day of Luther's arrival at Wittemberg.

[134] L. Epp. ii. 143. Luther was forced to alter this expression at the elector's request.

[Sidenote: LUTHER'S TASK--INTREPIDITY.]

The following day, being the eve of the first Sunday in Lent, Luther visited Jerome Schurff. Melancthon, Jonas, Amsdorff, and Augustin Schurff, Jerome's brother, were there a.s.sembled. Luther eagerly questioned them, and they were informing him of all that had taken place, when two foreign students were announced, desiring to speak with Dr. Jerome. On entering this a.s.sembly of doctors, the two young men of St. Gall were at first abashed; but they soon recovered themselves on discovering the knight of the Black Bear among them. The latter immediately went up to them, greeted them as old acquaintances, and smiled as he pointed to one of the doctors: "This is Philip Melancthon, whom I mentioned to you." The two Swiss remained all day with the doctors of Wittemberg, in remembrance of the meeting at Jena.

One great thought absorbed the reformer's mind, and checked the joy he felt at meeting his friends once more. Unquestionably the character in which he was now to appear was obscure; he was about to raise his voice in a small town of Saxony, and yet his undertaking had all the importance of an event which was to influence the destinies of the world. Many nations and many ages were to feel its effects. It was a question whether that doctrine which he had derived from the Word of G.o.d, and which was ordained to exert so mighty an influence on the future development of the human race, would be stronger than the destructive principles that threatened its existence. It was a question whether it were possible to reform without destroying, and clear the way to new developments without annihilating the old. To silence fanatical men inspired by the energy of a first enthusiasm; to master an unbridled mult.i.tude, to calm it down, to lead it back to order, peace, and truth; to break the course of the impetuous torrent which threatened to overthrow the rising edifice of the Reformation, and to scatter its ruins far and wide:--such was the task for which Luther had returned to Wittemberg. But would his influence be sufficient for this? The event alone can show.

The reformer's heart shuddered at the thought of the struggle that awaited him. He raised his head as a lion provoked to fight shakes his long mane. "We must now trample Satan under foot, and contend against the angel of darkness," said he. "If our adversaries do not retire of their own accord, Christ will know how to compel them. We who trust in the Lord of life and of death are ourselves lords of life and of death."[135]

[135] Domini enim sumus vitae et mortis. L. Epp. ii. 150.

[Sidenote: SERMON AT WITTEMBERG.]

But at the same time the impetuous reformer, as if restrained by a superior power, refused to employ the anathemas and thunders of the Word, and became an humble pastor, a gentle shepherd of souls. "It is with the Word that we must fight," said he; "by the Word must we overthrow and destroy what has been set up by violence. I will not make use of force against the superst.i.tious and unbelieving. Let him who believeth draw nigh! let him who believeth not keep afar off! no one must be constrained. Liberty is the very essence of faith."[136]