Chapter XX: Book I: Chap. I (15)

After this exordium, the legate did not hesitate to disclose to him at once all that he expected of him--so confident was he of his submission. "Here," said he, "are three articles which, by the order of our most holy father, Leo X, I have to lay before you; _First_, You must retrace your steps, acknowledge your faults, and retract your errors, propositions, and discourses: _Secondly_, You must promise to abstain in future from circulating your opinions; and, _Thirdly_, You must engage to be more moderate, and to avoid every thing that might grieve or upset the Church."

_Luther._--"I request, most worthy father, that you will communicate to me the brief of the pope, in virtue of which you have received full power to dispose of this affair."

Serra-Longa, and the other Italians in the cardinal's suite, stared on hearing this request; and although the German monk had already appeared to them a very odd man, they could scarcely recover from the astonishment produced by so bold a speech. Christians, accustomed to ideas of justice, desire just procedure in the case of others as well as of themselves, but those who act habitually in an arbitrary manner are quite surprised when they are told to proceed in regular form, according to law.

_De Vio._--"This request, my dear son, cannot be granted. You must acknowledge your errors, take care of your words in future, and not return to your vomit, so that we may be able to sleep without trouble and anxiety; thereafter, conformably to the order and authority of our most holy father the pope, I will arrange the affair."

_Luther._--"Have the goodness, then, to tell me in what I have erred."

At this new request the Italian courtiers, who had expected to see the poor German on his knees crying mercy, were struck with still greater astonishment. Not one of them would have thought of condescending so far as to answer so impertinent a question. But De Vio, who considered it ungenerous to crush the cative monk with the whole weight of his authority, and who, besides, was confident that his superior knowledge would give him an easy victory, consented to tell Luther of what he was accused, and even to enter into discussion with him. In justice to this general of the Dominicans, it must be admitted that he had more equity, a better sense of propriety, and less passion, than have been shown on many occasions since, in similar affairs. He assumed a tone of condescension, and said:--

"Very dear son!--Here are two propositions which you have advanced, and which you must first of all retract: _First_, The treasury of indulgences does not consist of the merits and sufferings of our Lord Jesus Christ: _Second_, The man who receives the Holy Sacrament must have faith in the grace which is offered to him."

In fact, both of these propositions gave a mortal blow to the Roman traffic. If the pope had not the power to dispose at pleasure of the merits of the Saviour; if those who received the bills which the courtiers of the Church were negotiating did not receive part of this infinite righteousness, the paper lost all its value, and was worth no more than if it had been blank. It was the same with the sacraments. Indulgences were to some extent an extraordinary branch of the commerce of Rome, whereas the sacraments were of the nature of an ordinary branch. The returns which they yielded were far from being insignificant. To maintain that faith was necessary before the sacraments could confer a real benefit on a Christian soul, was to deprive them of all interest in the eyes of the people; faith being a thing which the pope did not give, which was beyond his power, and came from God only. To declare it necessary was to wrest out of the hands of Rome both speculation and profit. Luther, in attacking these two dogmas, had imitated Jesus Christ, when at the commencement of his ministry he overthrew the tables of the money-changers, and drove the buyers and sellers out of the temple, saying, _Make not my Father's house a house of merchandise_.

"I will not, in order to combat these errors," continued Cajetan, "invoke the authority of St. Thomas and the other scholastic doctors; I will found only on the authority of Holy Scripture, and speak with you in all friendship."

But scarcely had De Vio begun to unfold his proofs than he deviated from the rule which he had declared his intention to follow.[553] He combated Luther's first proposition by an extravagant[554] of Pope Clement, and the second by all sorts of scholastic dogmas. The discussion commenced on this constitution of the pope in favour of indulgences. Luther, indignant at the authority which the legate ascribed to a decree of Rome, exclaimed:--

[553] Luth. Op. (L.) xvii, p. 180.

[554] The name given to certain papal constitutions, collected and
added to the body of the canon law.

"I cannot receive such constitutions as sufficient proofs in so important matters. For they wrest the Holy Scripture, and never quote it appositely."

_De Vio._--"The pope has authority and power over all things."

_Luther, (keenly.)_--"Save Scripture."[555]

[555] "Salva Scriptura."

_De Vio, (ironically.)_--"Save Scripture!... The pope, know you not, is above Councils? Even recently he condemned and punished the Council of Bâsle."

_Luther._--"The university of Paris appealed."

_De Vio._--"These Parisian gentry will pay the penalty."

The discussion between the cardinal and Luther afterwards turned on the second point, viz., on faith. This Luther declared to be necessary, in order to receive benefit from the sacraments, and, according to his custom, quoted several passages of Scripture in favour of the opinion which he maintained, but the legate received them with loud laughter. "It is of general faith you speak, then," said he.--"No!" replied Luther. One of the Italians, master of the ceremonies to the legate, out of all patience at Luther's opposition and his answers, was burning with eagerness to speak. He was constantly trying to break in, but the legate enjoined silence, and at last was obliged to reprimand him so sharply, that the master of the ceremonies left the hall in confusion.[556]

[556] Luth. Op. (L.) xvii, p. 180.

"As to indulgences," said Luther, "if it can be shown that I am mistaken, I am quite willing to be instructed. One may pass over that point without being a bad Christian, but on the article of faith, were I to yield a whit, I should be denying Jesus Christ. With regard to it, then, I am neither able nor willing to yield, and by the grace of God never shall."

_De Vio, (beginning to lose temper.)_--"Whether you will or not, you must this very day retract that article; otherwise for that article alone, I will reject and condemn all your doctrine."

_Luther._--"I have no will apart from that of the Lord; He will do with me what pleases him. But had I five heads, I would lose them all sooner than retract the testimony which I have borne to holy Christian faith."

_De Vio._--"I did not come here to reason with you. Retract, or prepare to suffer the pains which you have deserved."[557]

[557] Luth. Op. (L.) xvii, pp. 180, 183, 206, etc.

Luther saw plainly that it was impossible to settle the matter by a conference. His opponent sat before him as if he were the pope himself, and insisted on his receiving humbly, and with submission, whatever he said, while his answers, even when founded on the Holy Scriptures, were received with a shrug of his shoulders, and all sorts of irony and contempt. He thought the wisest course would be to answer the cardinal in writing. This method, thought he, leaves at least some consolation to the oppressed. Others will be able to form a judgment of the affair, and the unjust adversary, who, by clamour, remains master of the field of battle, may be deterred by it.[558]

[558] Luth. Op. (L.) p. 209.

Luther having signified his intention to withdraw, the legate said to him, "Do you wish me to give you a safe-conduct to Rome?"

Nothing would have been more agreeable to Cajetan than the acceptance of this offer, as it would have disencumbered him of a task, the difficulties of which he began to comprehend. But the Reformer, who saw all the difficulties with which he was surrounded even at Augsburg, took good care not to accept a proposal the effect of which could only have been to give him over, bound hand and foot, to the vengeance of his enemies. He rejected it as often as De Vio was pleased to renew it, and this was frequently. The legate disguised the pain which he felt at Luther's refusal, and, wrapping himself up in his dignity, dismissed the monk with a smile of compassion, under which he tried to conceal his disappointment, and at the same time the politeness of one who hopes he may succeed better another time.

No sooner was Luther in the court of the palace than the talkative Italian, the master of the ceremonies, whom his master's reprimands had obliged to quit the hall of conference, delighted at being able to speak out of sight of Cajetan, and burning with eagerness to confound the abominable heretic by his luminous reasons, ran after him, and continuing to walk, began to retail his sophisms. But Luther, weary of this foolish personage, answered him with one of those cutting expressions which he had so much at command, and the poor master of the ceremonies left off, and returned in confusion to the cardinal's palace.

Luther did not carry away a very high opinion of his opponent. He had heard from him, as he afterwards wrote to Spalatin, propositions which were quite at variance with theology, and in the mouth of any other person would have been regarded as arch-heretical. And yet De Vio was considered the most learned of the Dominicans. Second to him was Prierias. "From this," says Luther, "we may infer what those must have been who were tenth or hundredth."[559]

[559] Luth. Ep. i, p. 173.

On the other hand, the noble and resolute bearing of the Wittemberg doctor had greatly surprised the cardinal and his courtiers. Instead of a poor monk humbly begging pardon, they had found a free man, a decided Christian, an enlightened teacher, who insisted that unjust accusations should be supported by proof, and who defended his doctrine triumphantly. All the inmates of Cajetan's palace inveighed against the pride, obstinacy, and effrontery of this heretic. Luther and De Vio had mutually learned to know each other, and both prepared for their second interview.

A very agreeable surprise awaited Luther on his return to the convent of the Carmelites. The vicar-general of the Augustin order, his friend, his father Staupitz, had arrived at Augsburg. Not having been able to prevent Luther from coming to this city, Staupitz gave his friend a new and touching proof of his attachment by coming personally in the hope of being useful to him. This excellent man foresaw that the conference with the legate would lead to very serious consequences. He was equally agitated by his fears and his friendship for Luther, who, after his painful sederunt, felt it refreshing to clasp so valuable a friend in his arms. Having told him that it had been impossible for him to get an answer worth any thing, and how the legate had been contented to demand a retractation without trying to convince him--"It is absolutely necessary," said Staupitz, "to give the legate a written answer."

After what he had heard of the first interview, Staupitz hoped nothing from the others, and, therefore, determined on a proceeding which he deemed necessary. He resolved to loose Luther from obedience to his order. By this Staupitz hoped to gain two ends. If, as all anticipated, Luther fell in the struggle, the disgrace of his condemnation would not fall on the whole order; or if the cardinal ordered Staupitz to oblige Luther to silence or retractation, he would have an excuse for not doing it.[560] The ceremony, which took place in the usual form, made Luther aware of all that he had thenceforth to expect. He felt exceedingly at seeing the ties which he had formed in the enthusiasm of his youth, thus broken. The order of his choice rejects him. His natural protectors stand aloof, and he becomes a stranger to his brethren. But though his heart is filled with sadness at the thought, he recovers all his joy on turning to the promises of a faithful God, who has said, "_I will never leave you nor forsake you_."

[560] "Darinn ihn Dr. Staupitz von dem Kloster-Gehorsam absolvitr."
(Math. 15.)

The counsellors of the empire having intimated to the legate, through the Bishop of Trent, that Luther was provided with an imperial safe-conduct, and having caused it to be declared at the same time, that nothing was to be attempted against the doctor's person, De Vio became angry, and sharply replied in words characteristically Roman, "Very well, but I will do what the pope commands."[561] We know what this was.

[561] Luth. Op. (L.) xvii, 201.

CHAP. VII.

Communication to the Legate--Second Appearance--Luther's
Declaration--The Legate's Reply--The Legate's
Volubility--Luther's Request.

The next day[562] both parties prepared for the second interview, which promised to be decisive. The friends of Luther, who had resolved to accompany him to the legate, repaired to the convent of the Carmelites. The dean of Trent, and Peutinger, both counsellors of the emperor, and Staupitz, arrived in succession. Shortly after the doctor had the pleasure to see them joined by the Chevalier Philip von Feilitsch, and Doctor Ruhel, counsellors of the Elector, who had been ordered by their master to attend the conferences, and protect the liberty of Luther. They had arrived the previous evening, and were, says Mathesius, to stand at his side, as at Constance the Chevalier de Chlum stood at the side of John Huss. The doctor, moreover, took a notary, and accompanied with all these friends, proceeded to the legate.

[562] Wednesday 12th October.

At this moment Staupitz came up to him; he thoroughly comprehended Luther's situation, and knew that if he did not fix his eye solely on the Lord, who is the deliverer of his people, he must succumb. "My dear brother," said he to him seriously, "constantly remember that you have begun these things in the name of the Lord Jesus Christ." Thus God surrounded his humble servant with consolation and encouragement.[563]

[563] Seckend., p. 137.

Luther, on arriving at the cardinal's, found a new opponent. This was the prior of the Dominicans of Augsburg, who was seated at the side of his chief. Luther, agreeably to the resolution which he had formed, had written his reply, and, after the usual salutations, with a firm voice read the following declaration:--

"I declare that I honour the holy Roman Church, and that I will continue to honour it. I have sought the truth in public discussions; and all that I have said I regard, even at this hour, as just, true, and Christian. Still I am a man, and maybe mistaken. I am, therefore, disposed to receive instruction and correction in the things in which I may have erred. I declare myself ready to reply, by word of mouth or by writing, to all the objections and all the charges which my lord the legate may bring against me. I declare myself ready to submit my theses to the four universities of Bâsle, Friburg in Brisgau, Louvain, and Paris; and to retract what they declare to be erroneous. In a word, I am ready to do all that may be demanded of a Christian. But I protest solemnly against the course which is sought to be given to this affair, and against the strange pretension of constraining me to retract without having refuted me."[564]

[564] Löscher, ii, 463; Luth. Op. (L.) xvii, p. 181, 209.

Undoubtedly, nothing could be more equitable than these proposals of Luther, and yet they must have been very embarrassing to a judge whose decision had been prescribed to him beforehand. The legate, who had not expected this protestation, sought to conceal his uneasiness by pretending to laugh at it, and assuming an exterior of gentleness, said to Luther, smiling, "This protestation is unnecessary, I will not dispute with you either in public or in private, but I purpose to arrange the affair kindly, and like a father." The whole policy of the cardinal consisted in putting aside the strict forms of justice, which afford protection to those who are prosecuted, and in treating the affair only as one of administration between superior and inferior;--a commodious method, in as much as it opens up a wide field for arbitrary procedure.

Still maintaining the most affectionate manner, "My dear friend," said De Vio, "abandon, I pray you, a useless design. Rather return to yourself, acknowledge the truth, and I am ready to reconcile you with the Church and the sovereign bishop. Whether you will or not, it matters little. It will be hard for you to kick against the pricks...."

Luther, who saw himself treated as if he were already proved a rebellious child, rejected of the Church, exclaimed, "I cannot retract; but I offer to answer, and in writing. "We had enough of debating yesterday."[565]

[565] "Digladiatum," battled. (Luth. Ep. i, p. 181.)

De Vio was irritated at this expression, which reminded him that he had not acted with sufficient prudence; but he recovered himself, and said with a smile, "Debating, my dear son! I did not debate with you. I have no wish to debate; but in order to please the most serene Elector Frederick, I am willing to hear you, and exhort you amicably and paternally."

Luther did not comprehend why the legate should have been so much offended at the expression which he had used; for, thought he, if I had not wished to speak politely, I would have said, not _debated_, but _disputed_, and _wrangled_,--for that was truly what we did.

Still De Vio, who felt that before the respectable witnesses who were present at the conference it was at least necessary to seem to try to convince Luther to return to the two propositions, which he had singled out as fundamental errors, thoroughly resolved to let the Reformer speak as little as possible. Strong in his Italian volubility he overwhelms him with objections, to which he does not wait for a reply. Sometimes he jests, sometimes he scolds; he declaims with impassioned heat, mixes up the most heterogeneous subjects, quotes St. Thomas and Aristotle, cries, and gets into a passion with all who differ with him in opinion, and then apostrophises Luther. Luther, more than ten times, tries to speak, but the legate instantly interrupts him, and showers down menaces upon him. Retractation! retractation! is the whole sum of his demand; he thunders, and domineers, and insists on having all the talk to himself.[566] Staupitz interferes to stop the legate. "Have the goodness," says he, "to give Doctor Martin time to answer." But the legate recommences his discourse, quotes the _extravagants_ and the opinions of St. Thomas, determined to harangue during the whole interview. If he cannot convince, and if he dares not strike, he at least can stun.

[566] Luth. Op. (L.) xvii. pp. 181, 209. "Decies fere cœpi ut
loquerer, toties rursus tonabat et solus regnabat." I began almost ten
times to speak, but he again as often thundered and reigned alone.

Luther and Staupitz saw clearly that they must abandon the hope, not only of enlightening De Vio by discussion, but also of making a useful profession of faith. Luther, therefore, resumed the request which he had made at the commencement, and which the cardinal had then evaded. Since he was not permitted to speak, he asked that he might, at least, be allowed to write, and send his written reply to the legate. Staupitz supported him; several others who were present joined their entreaties, and Cajetan, notwithstanding of all his repugnance for what was written, (for he remembered that what is written remains,) at last consented. The meeting broke up. The hope of terminating the affair at this interview was adjourned, and it became necessary to await the result of a subsequent conference.

The permission which the general of the Dominicans gave Luther to prepare an answer, and to answer in writing, the two distinct and articulate accusations which he had made, touching indulgences and faith, was nothing more than justice demanded, and yet we are obliged to De Vio for it, as a mark of moderation and impartiality.

Luther left the cardinal's palace delighted that his request had been granted. In going and returning he was the object of public attention. All enlightened men were interested in his case, as if it had been their own, for it was felt that the cause then pleaded at Augsburg was the cause of the gospel, justice, and liberty. The lowest of the people alone were with Cajetan; and of this he doubtless gave some significant hints to the Reformer, who afterwards spoke of them.[567]

[567] Luth. Op. (L.) xvii, p.186.

It became more and more evident that the legate had no wish to hear any more from Luther than the words "I retract;" and these Luther was resolved not to pronounce. What will be the issue of this unequal struggle? How can it be imagined that the whole power of Rome, brought to bear on a single man, will not succeed in crushing him? Luther sees this. Feeling the weight of the terrible hand under which he is placed, he gives up the hope of ever returning to Wittemberg, revisiting his dear Philip, and again finding himself in the midst of the generous youths into whose hearts he loved so much to shed the seeds of life. He sees excommunication hanging over his head, and has no doubt that it must shortly fall upon him.[568] These prospects afflict his soul, but do not overwhelm it. His confidence in God is not shaken. God may break the instrument which he has been pleased till now to employ, but the truth will be maintained. Whatever happens, Luther must defend it to the last. He accordingly, begins to prepare the protestation which he is to present to the legate. It appears that he devoted to it part of the 13th October.

[568] Ibid. p.185.

CHAP. VIII.

Third Appearance--Treasury of Indulgences--Faith--Humble
Request--Legate's Reply--Luther's Reply--Legate's
Rage--Luther Retires--First Defection.

On Friday the 14th October, Luther returned to the cardinal, accompanied by the counsellors of the Elector. The Italians pressed around him as usual, and were present at the conference in great numbers. Luther advanced, and presented his protestation to the legate. The cardinal's people looked with astonishment at a writing which, in their eyes, was so audacious. The following is the doctor of Wittemberg's declaration to their master:[569]--

[569] Luth Op. (L.) xvii, p. 187.

"You attack me on two points. First, you oppose to me the Constitution of Pope Clement VI, in which it is said, that the treasury of indulgences is the merit of Jesus Christ and the saints; whereas I deny this in my theses.

"Panormitanus, (Luther thus designates Ives, author of the famous collection of ecclesiastical law, entitled _Panormia_, and Bishop of Chartres at the end of the eleventh century,) Panormitanus declares, in his First Book, that in regard to holy faith, not only a General Council, but every believer is superior to the pope, if he produces declarations of Scripture, and better arguments than the pope.[570]

[570] "Ostendit in materia fidei, non modo generale concilium esse
super papam, sed etiam quemlibet fidelium, si melioribus nitatur
auctoritate et ratione quam papa." (Luth. Op. Lat. p. 209.) He shows
that, in matter of faith, not only a general council is above the
pope, but also any one of the faithful whatever, if he leans on better
authority and reason than the pope.

"The voice of our Lord Jesus Christ rises far above all the voices of men, whatever be the names they bear.

"What gives me the greatest pain and uneasiness is, that this Constitution contains doctrines quite opposed to the truth. It declares that the merits of the saints is a treasure, while all Scripture testifies that God recompenses far more richly than we deserve. The prophet exclaims, 'Lord, enter not into judgment with thy servant; for in thy sight can no living man be justified.'[571] 'Woe to men, however honourable and laudable their life may be,' says St. Augustine, 'were judgment passed upon it without mercy.'[572]

[571] Psalm cxliii, 2.

[572] Confes. ix.

"Hence the saints are not saved by their merits, but only by the mercy of God, as I have declared. I maintain this, and adhere firmly to it. The words of holy Scripture, which declare that the saints have not enough of merit, must take precedence of the words of men, who affirm that they have too much; for the pope is not above, but beneath the word of God."

Luther does not stop here, but shows that if indulgences cannot be the merit of saints, no more are they the merit of Christ. He observes, that indulgences are barren and without fruit, since they have no other effect than to exempt men from doing good works, such as prayers and alms. "No," exclaims he, "the merit of Christ is not a treasure of indulgences, which exempts from well-doing; but a treasure of grace, which gives life. The merit of Christ is applied to believers without indulgences, without keys, by the Holy Spirit only, and not by the pope. If any one has a better founded opinion than mine," adds he, in concluding this first point, "let him show it, and then I will retract."

"I have affirmed," says he, in coming to the second article, "that no man can be justified before God unless it be by faith, and hence that it is necessary for man to believe with full assurance that he has obtained grace. To doubt of this grace is to reject it. The righteousness and life of the righteous is his faith."[573]

[573] "Justitia justi et vita ejus, est fides ejus." (Luth. Op. Lat.
i, p. 211.)

Luther proves his proposition by a multitude of quotations from Scripture.

"Be pleased, then, to intercede for me with our most holy lord, Pope Leo X," adds he, "in order that he may not treat me with so much disfavour.... My soul seeks the light of truth. I am not so proud, so desirous of vain-glory, as to be ashamed to retract if I have taught what is false. My greatest joy will be to see the triumph of whatever accords with the will of God. Only let them not force me to do anything which is contrary to the cry of my conscience."

The legate had taken the declaration from Luther's hands, and after having perused it, said to him coldly, "You have here useless verbiage, you have written many vain words; you have answered the two articles foolishly, and blotted your paper with a number of passages of holy Scripture which have no reference to the subject." Then, with a disdainful air, De Vio threw down the protestation, as setting no value upon it, and resuming the tone which he had found tolerably successful at the last interview, began to cry at full pitch that Luther must retract. Luther was immovable. "Friar! friar!" exclaims De Vio in Italian, "last time you were very good, but to-day you are very naughty." Then the cardinal begins a long discourse, drawn from the writings of St. Thomas, again loudly extols the Constitution of Clement VI, and persists in maintaining, that, in virtue of this Constitution, the very merits of Jesus Christ are distributed to the faithful by means of indulgences. He thinks he has silenced Luther, who sometimes begins to speak, but De Vio scolds, thunders away without ceasing, and insists on having the whole field of battle to himself.

This method might have had some success a first time, but Luther was not the man to suffer it a second. His indignation at length burst forth; it is his turn to astonish the spectators, who deem him already vanquished by the volubility of the prelate. He raises his powerful voice, seizes the favourite objection of the cardinal, and makes him pay dear for his temerity in having entered the lists with him. "Retract! retract!" repeated De Vio, showing the Constitution of the pope. "Well," replied Luther, "if it can be proved by this Constitution that the treasure of indulgences is the merit of Jesus Christ, I consent to retract according to the will and good pleasure of your Eminence...."

The Italians, who expected nothing of the kind, stared at these words, and could scarcely contain their joy at seeing the enemy at length caught in the net. The cardinal was, as it were, out of himself; he laughed outright, but with a laugh in which anger and indignation mingled; darting forward, he lays hold of the volume containing the famous Constitution, looks it out, pounces upon it, and, quite proud of his victory, reads it aloud, with boiling and heaving breast.[574] The Italians exult; the Elector's counsellors are uneasy and embarrassed: Luther is waiting for his opponent. At length, when the cardinal comes to the words, "The Lord Jesus Christ has acquired this treasure by his sufferings,". Luther stops him, "Most worthy father," says he, "be so good as consider and carefully meditate this expression, '_has acquired_.'[575] Christ has acquired a treasure by his merits; the merits, therefore, are not the treasure; for, to speak philosophically, cause and effect are different things. The merits of Christ have acquired authority to the pope to grant such indulgences to the people, but what the hand of the pope distributes is not the merits themselves. Thus, then my conclusion is true, and the Constitution, which you invoke with so much noise, bears testimony with me to the truth which I proclaim."

[574] "Legit fervens et anhelans." (Luth. Ep. i, p. 145.)

[575] "Acquisivit," (Ibid.)

De Vio still holds the book in his hand; his eyes are still riveted on the fatal passage, but he has nothing to reply. Thus he is taken in the net which he himself had laid, and Luther with strong hand keeps him in, to the inexpressible astonishment of the Italian courtiers around him. The legate would have evaded the difficulty, but could not. He had long abandoned the testimony of Scripture and the authority of the Fathers; he had taken refuge in this Extravagant of Clement VI, and there he is caught. Still he has too much finesse to let his embarrassment appear. Wishing to hide his shame, the prince of the Church suddenly changes the subject, and rushes violently to other articles. Luther who perceives the adroit manœuvre, allows him not to escape; he grasps and completely closes the net which he has thrown over the cardinal, and makes evasion impossible. "Most reverend father!" says he, with an irony clothed in the form of respect, "your Eminence cannot surely think that we Germans do not know grammar; to be a treasure, and to acquire a treasure, are very different things."

"Retract!" says De Vio; "retract, or, if you don't, I send you to Rome, to appear there before the judges entrusted with the cognisance of your cause. I excommunicate you; you, all your partizans, all who are or may become favourable to you, and I reject them from the Church. Full authority in this respect has been given me by the holy apostolic See.[576] Think you your protectors can stop me? Do you imagine that the pope cares for Germany? The little finger of the pope is stronger than all the German princes."[577]

[576] Luth. Op. (L.) xvii, p. 197.

[577] Ibid. (W.) xxii, p. 1331.

"Deign," replies Luther, "to send the written reply which I handed you to pope Leo X, with my very humble prayers."

At these words, the legate, glad to find a moment's respite, again wraps himself up in a feeling of his dignity, and proudly and passionately says to Luther:--

"Retract, or return not."[578]

[578] "Revoca, aut non revertere." Ibid. p. 202.

Luther is struck with the expression. This time he gives no verbal answer, but bows and takes his leave, followed by the Elector's counsellors. The cardinal and his Italians, left alone, stare at each other, confounded at the issue of the debate.

Thus the Dominican system, clad in the Roman purple, had proudly dismissed its humble opponent. But Luther felt that there is a power, viz., Christian truth--truth, which no authority, secular or spiritual, can ever subdue. Of the two combatants, he who withdrew was master of the field.

This is the first step by which the Church detached herself from the papacy.

Luther and De Vio never saw each other again; but the Reformer had made a powerful impression on the legate, an impression which was never entirely effaced. What Luther had said on faith, and what De Vio read in the subsequent writings of the doctor of Wittemberg, greatly modified the cardinal's views. The theologians of Rome were surprised and displeased at his statements on justification in his Commentary on the Epistle to the Romans. The Reformer did not recoil, did not retract; but his judge, he who never ceased exclaiming, Retract! changed his views, and indirectly retracted his errors. In this way was the Reformer's unshaken fidelity rewarded.

Luther returned to the convent where he had met with hospitality. He had stood firm, had borne testimony to the truth and done his part. God will do the rest. His heart was filled with peace and joy.

CHAP. IX.

De Vio and Staupitz--Staupitz and Luther--Luther and
Spalatin--Luther to Carlstadt--Communion--Link and De
Vio--Departure of Staupitz and Link--Luther to Cajetan--The
Cardinal's Silence--Luther's Farewell--Departure--Appeal to
the Pope.

Still the news brought to him were not at all satisfactory. The rumour in the town was, that if he would not retract, he was to be seized and immured in a dungeon. The vicar-general of the order, Staupitz himself, it was confidently said, had been obliged to consent to it.[579] Luther cannot believe what is told him of his friend. No! Staupitz will not betray him. As to the designs of the cardinal, judging by his own words, it is difficult to doubt. Still he is unwilling to flee before the danger; his life, like truth herself, is in mighty hands; and, notwithstanding of the danger which threatens him, he resolves not to quit Augsburg.

[579] Luth. Op. (L.) xvii, p. 210.

The legate soon repented of his violence. He felt that he had gone out of his course, and he was desirous to return to it. Scarcely had Staupitz finished dinner, (it was the morning when the interview had taken place, and the dinner-hour was mid-day,) when he received a message from the cardinal to wait upon him. Staupitz was accompanied by Winceslaus Link.[580] The vicar-general found the legate alone with Serra-Longa. De Vio immediately went up to Staupitz, and, in the mildest accents said to him:--"Try, then, to persuade your monk, and induce him to make a retraction. Of a truth I am otherwise satisfied with him, and he has not a better friend than I."[581]

[580] Ibid., p. 204.

[581] Luth. Op. (L.) xvii, p. 185.

_Staupitz._--"I have done so already, and will still counsel him to submit to the Church in all humility."

_De Vio._--"You must answer the arguments which he draws from holy Scripture."

_Staupitz._--"I must confess to you, my lord, that that is beyond my strength; for Dr. Martin is my superior both in talent and in knowledge of the holy Scriptures."

The cardinal doubtless smiled at the vicar-general's frankness. He himself knew, besides, wherein lay the difficulty of convincing Luther. He continued, and said to Link:--

"Are you aware, that, as partizans of a heretical doctrine, you are yourselves liable to the pains of the Church?"

_Staupitz._--Deign to resume the conference with Luther. Appoint a public discussion of the controverted points."

_De Vio_, (_terrified at the very idea._)--"I won't have any further discussion with that beast. For it has in its head piercing eyes and strange speculations."[582]

[582] "Ego nolo amplius cum hac bestia disputare. Habet enim profundos
oculos et mirabiles speculationes in capite suo" (Myconius, p. 33.)

Staupitz at last obtained the cardinal's promise to give Luther a written statement of what he was to retract.

The vicar-general went immediately to Luther, and, shaken by the cardinal's representations, tried to bring about some arrangement. "Refute then," says Luther, "the passages of Scripture which I have brought forward." "It is above my power," said Staupitz. "Well," said Luther, "it is against my conscience to retract, so long as no other explanation can be given of these passages." "What!" continued he, "the cardinal pretends, as you assure me, that he is desirous to arrange the affair without shame or disadvantage to me. Ah! these are Roman words, and signify in good German that it would be my disgrace and eternal ruin. What else has he to expect, who, from fear of man and against the voice of his conscience, abjures the truth?"[583]

[583] Luth. Op. (L.) xvii, p. 210.

Staupitz did not insist; he merely intimated that the cardinal had consented to give him a written statement of the points of which he demanded a retractation. Then, doubtless, he informed him of his resolution to leave Augsburg, where he had nothing more to do, and Luther imparted to him a design which he had formed with a view to comfort and strengthen their souls.

Staupitz promised to return, and they separated for a short time.

Luther, left alone in his cell, turned his thoughts towards friends who were dear to his heart. He transported himself to Weimar and Wittemberg. He was desirous to inform the Elector of what was passing; and, afraid of compromising the prince by addressing him directly, wrote to Spalatin, and begged him to inform his master how matters stood. He related the whole affair, even to the promise of the legate to give him a written statement of the controverted points, and concluded:--"Thus matters are; but I have neither hope nor confidence in the legate. I will not retract a single syllable. I will publish the reply which I have sent him, in order that, if he proceeds to violence, his shame may extend over all Christendom."[584]

[584] Luth. Ep. i. 149.

The doctor next availed himself of some moments still left him to communicate with his friends at Wittemberg.

"Peace and felicity!" wrote he to Doctor Carlstadt. "Accept these few lines as if they were a long letter; for time and events are pressing on me. Another time I will write you and others at greater length. For three days my affair has been under discussion, and things are now come to this, that I have no hope of returning to you, and expect nothing but excommunication. The legate is absolutely determined that I shall have no discussion, either public or private. He says, he wishes not to be my judge but my father, and yet the only words he will hear from me are, 'I retract, and own that I have been mistaken.' These, again, are words which I won't say.

"My cause is in so much the greater peril, that its judges are not only implacable enemies, but, moreover, men incapable of comprehending it. However, the Lord God lives and reigns; to his care I commend myself, and I doubt not that, in answer to the prayers of some pious souls, he will send me assistance; methinks I feel that I am prayed for.

"Either I shall return to you without having suffered harm, or, struck with excommunication, will be obliged to seek an asylum elsewhere.

"Be this as it may, comport yourself valiantly, stand firm, exalt Christ intrepidly and joyfully....

"The cardinal always calls me his dear son. I know what this amounts to. Nevertheless, I am persuaded I would be to him the dearest and most agreeable of men, if I would only pronounce the single word _Revoco_, I retract. But I will not become a heretic by retracting the faith which made me become a Christian. Better be hunted, cursed, burnt, and put to death....

"Take care of yourself, my dear doctor, and show this letter to our theologians, to Amsdorff, Philip, Otten, and others, in order that you may pray for me, and also for yourselves; for the affair which is here discussed is yours also. It is that of faith in our Lord Jesus Christ, and of divine grace."[585]

[585] Luth. Ep. i. p. 159.

Delightful thought! which ever gives full peace and consolation to those who have borne testimony to Jesus Christ, to his divinity and grace, when the world from all quarters showers down its censures, ejections, and frowns. "Our cause is that of faith in our Lord!" And how sweet also the conviction expressed by the Reformer, "I feel that I am prayed for." The Reformation was the work of prayer and piety. The struggle between Luther and De Vio was a struggle between the religious element re-appearing in full life, and the expiring remains of the quibbling dialectics of the middle ages.

Such was Luther's converse with his absent friends. Staupitz soon returned; Doctor Ruhel and the Chevalier de Ferlitzoch, the Elector's envoys, also arrived after they had taken leave of the cardinal. Some other friends of the gospel joined them; and Luther, seeing the generous men thus assembled on the point of separating, perhaps separating from himself for ever, proposed that they should join in celebrating the Lord's Supper. The proposal was accepted, and this little flock of believers communicated in the body and blood of Jesus Christ. What feelings must have filled the hearts of these friends of the Reformer at this moment when celebrating the Eucharist with him and thinking that it was perhaps the last time he would be permitted to do so! What joy and love must have animated Luther's heart at seeing himself so graciously received by his Master at an hour when men were repulsing him! How solemn must that supper have been--how sacred that evening![586]

[586] Luth. Op. (L.) xvii, p. 178.

The next day[587] Luther waited for the articles which the legate was to send him, but no message arriving, he begged his friend, Dr. Winceslaus Link, to go to the cardinal. De Vio received Link with the greatest affability, and assured him that he would act only as a friend. "I no longer," says he, "regard Doctor Martin Luther as a heretic. I will not excommunicate him at this time, at least if I do not receive other orders from Rome. I have sent his reply to the pope by an express." Then, to give a proof of his good intentions, he added, "Would Doctor Martin Luther only retract what relates to the indulgences, the affair would soon be ended; for, with regard to faith in the sacrament, it is an article which every one may interpret and understand in his own way." Spalatin, who relates these words, adds the sarcastic but just remark: "It clearly follows, that Rome has more regard for money than for the purity of the faith and the salvation of souls."[588]

[587] Saturday, 15th

[588] Luth. Op. (L.) xvii, p. 182.

Link returned to Luther. He found Staupitz with him, and gave an account of his visit. When he mentioned the legate's unlooked for concession, "It had been worth while," said Staupitz, "for Dr. Winceslaus to have had a notary and witnesses with him to take down the words, for if such a proposal was known it would greatly prejudice the cause of the Romans."

Meanwhile, the smoother the prelate's words became, the less the honest Germans trusted him. Several of the worthy men to whom Luther had been recommended consulted together. "The legate," said they, "is plotting some mischief by the courier of whom he speaks; there is good ground to fear that you will all be seized and cast into prison."

Staupitz and Winceslaus, therefore, determined to quit the town. Embracing Luther, who persisted in remaining at Augsburg, they set out in all haste by different roads for Nuremberg, not without a feeling of great uneasiness as to the fate of the intrepid witness whom they left behind.

Sunday passed quietly enough. Luther waited in vain for a message from the legate. But as he did not send him a word, Luther at last resolved to write him. Staupitz and Link, before their departure, had begged him to make all possible submission to the cardinal. Luther was yet without experience in Rome and its envoys; but if submission did not succeed, he would be able to regard it as a warning. Now, he must at least make the attempt. In so far as concerns himself, not a day passes in which he does not condemn himself, does not mourn over the facility with which he allows himself to be hurried into expressions which exceed the bounds of propriety. Why should he not confess to the cardinal that which he daily confesses to God? Luther, moreover, had a heart which was easily touched, and which suspected no evil. He therefore took up the pen, and, under a feeling of respect and good will, wrote to the cardinal as follows:[589]--

[589] The letter is dated 17th October.

MOST WORTHY FATHER IN GOD,--I come once more, not with my voice, but by writing, to supplicate your paternal goodness to give me a favourable hearing. The reverend Doctor Staupitz, my very dear Father in Christ, has asked me to humble myself, to renounce my own opinion, and submit it to the judgment of pious and impartial men. He also has lauded your paternal goodness, and convinced me of the favourable sentiments with which you are animated towards me. The tidings filled me with joy.

"Now, then, most worthy father, I confess, as I have already done, that I have not shown enough of modesty, enough of meekness, enough of respect for the name of the sovereign pontiff; and although I have been greatly provoked, I perceive it would have been far better for me to have treated the affair with more humility, good nature, and reverence, '_not answering a fool according to his folly, for fear of being like unto him_.' (Prov., xxvi, 4.)

"This grieves me very much; I ask pardon for it; and I am willing to announce it to the people from the pulpit, as indeed I have already often done. I will endeavour, by the grace of God, to speak differently. Moreover, I am ready to promise, that, unless I am asked, I will not say a single word on the subject of indulgences after this affair is arranged. But, in like manner, let those who led me to begin it be obliged hereafter to be moderate in their discourses, or to be silent.

"As regards the truth of my doctrine, the authority of St. Thomas and other doctors cannot satisfy me. If I am worthy of it, I must hear the voice of the spouse, who is the Church. For it is certain that she hears the voice of the Bridegroom who is Christ.

"With all humility and submission, therefore, I pray your paternal love to refer the whole of this matter, which to this hour is so uncertain, to our most holy lord, Leo X, in order that the Church may decide, pronounce, and ordain, thereby enabling men to retract with a good conscience, or to believe in sincerity."[590]

[590] Luth. Op. (L.) xvii, p. 198.

The reading of this letter suggests a reflection. It shows us that Luther was not acting on a premeditated system, but only in virtue of convictions which were successively impressed on his mind and his heart.

So far from having adopted a fixed system, or calculated opposition, he was sometimes, without suspecting it, at variance with himself. Old convictions still prevailed in his mind, even after contrary convictions had taken root. And yet, in these evidences of sincerity and truth, men have searched for weapons to assail the Reformation; because it followed the obligatory law of progress invariably imposed on the human mind, they have written the history of its variations; in the very traits which attest its sincerity, and consequently do it honour, one of the greatest geniuses of Christendom has found his strongest objections to it.[591] Inconceivable is the waywardness of the human mind!

[591] Bosuet, Hist. des Variations. (Livre i, pp. 25, etc.)

Luther received no answer to his letter. Cajetan and his courtiers, from being violently agitated, became all at once motionless. What could the reason be? Might it not be the calm which precedes the storm? Some are of the opinion of Pallavicini, who observes, that "the cardinal expected that the proud monk would, like inflated bellows, gradually lose the wind with which he was filled, and become quite humble."[592] Others, who thought themselves better acquainted with the ways of Rome, felt assured that the legate was preparing to seize Luther; but not daring, of his own accord, to proceed to such extremities in defiance of the imperial safe-conduct, was waiting for an answer from Rome. Others, again, could not admit that the cardinal would consent to wait so long. The Emperor, Maximilian, they said, (and this may indeed have been true,) would have no more scruple in delivering up Luther to the judgment of the Church, in spite of the safe-conduct, than Sigismund had in delivering up John Huss to the Council of Constance. Their conjecture, therefore, was, that the legate was negotiating with the emperor. The sanction of Maximilian might arrive at any hour. The greater the opposition he had formerly showed to the pope, the more disposed he now seemed to flatter him, until he should succeed in encircling the head of his grandson with the imperial crown. There was not an instant to be lost, "and, therefore," said the generous men around Luther, "prepare an appeal to the pope, and quit Augsburg without delay."

[592] "Ut follis ille ventosa elatione distentus." (P. 40.)

Luther, whose presence in the town had for four days been quite useless, and who, by remaining these four days after the departure of the Saxon counsellors whom the Elector had sent to watch over his safety, had sufficiently demonstrated that he feared nothing, and was ready to answer every charge, at length yielded to the urgent entreaties of his friends. Wishing to leave a notification to De Vio, he wrote him on Tuesday, the evening before his departure. This second letter is firmer in its tone than the former. It would seem that Luther, in perceiving that all his advances were vain, began to hold up his head, and show that he had a due sense both of his own rights, and of the injustice of his enemies.

"Most worthy Father in God," wrote he to De Vio, "your paternal goodness has seen, yes, I say, seen, and distinctly recognised my obedience. I have undertaken a distant journey, in the midst of great dangers, in much bodily weakness, and notwithstanding of my extreme poverty, on the order of our most holy lord, Leo X. I have appeared personally before your Eminence; in fine, I have thrown myself at the feet of his Holiness, and am now waiting his pleasure, prepared to acquiesce in his judgment, whether he condemn or acquit me. I thus feel that I have omitted nothing which becomes an obedient son of the Church.

"Hence, I cannot see it to be my duty uselessly to prolong my sojourn here; indeed, it is impossible for me to do so. I want means, and your paternal goodness has commanded me, in peremptory terms, not again to show myself in your presence, unless I am willing to retract.

"I depart, therefore, in the name of the Lord, desiring, if it be possible, to repair to some spot where I may be able to live in peace. Several personages, of greater weight than I am, have urged me to appeal from your paternal goodness, and even from our most holy lord, Leo X, ill informed, to himself better informed. Although I know that such an appeal will be much more agreeable to our most serene Elector than a retractation, nevertheless, if I had only had myself to consult, I would not have taken it. Having committed no fault, I ought to have nothing to fear."