Chapter XI: Part 11

On the Saturday's sitting, the violent counsels of Aleander were negatived. There was a feeling in favour of Luther, and a wish to save the simple-hearted man whose confidence in God was so affecting; but there was a wish also to save the Church. The Diet shuddered equally at the consequences which would result from the triumph and from the destruction of the Reformer. Proposals of conciliation were heard, and it was suggested that a new attempt should be made with the doctor of Wittemberg. The archbishop-elector of Mentz himself, the young and extravagant Albert, more devout than courageous, says Pallavicini,[547] had taken alarm on seeing the interest which the people and the nobility showed in the Saxon monk. His chaplain, Capito, who, during his residence at Bâle, had been intimate with the evangelical priest of Zurich, named Zuinglius, the intrepid defender of the truth, of whom we have already had occasion to speak, had also, doubtless, represented to Albert the righteousness of the Reformer's cause. The worldly archbishop had one of those returns to Christian sentiment which his life occasionally exhibits, and agreed to go to the emperor and ask him to allow one last attempt. But Charles flatly refused. On Monday (22nd April) the princes met in a body to renew the solicitations of Albert. "I will not depart from what I have decreed," replied the emperor. I will not commission any person to go officially to Luther. "But," added he, to the great scandal of Aleander, "I give this man three days to reflect; during this time any one may, as an individual, give him suitable advice."[548] This was all that was asked. The Reformer, thought they, elevated by the solemnity of his public appearance, will yield in a more friendly conference, and perhaps be saved from the abyss into which he is ready to fall.

[547] Qui pio magis animo erat quam forti. (Pallavicini, p. 118.) Who
was more of a devout than of a strong mind.

[548] Quibus privatim exhortari hominem possent. (Pallav. i, p. 119.)

The Elector of Saxony knew the contrary; accordingly he was in great fear. "If it were in my power," wrote he next day to his brother, Duke John, "I would be ready to support Luther. You could not believe to what a degree I am attacked by the partisans of Rome. If I could tell you all, you would hear very strange things.[549] They are bent on his ruin, and however slight interest any one shows for his person, he is immediately decried as a heretic. May God, who forsakes not the righteous cause, bring all to a good end!" Frederick, without showing the strong affection which he felt for the Reformer, contented himself with not losing sight of any of his movements.

[549] Wunde hören werden. (Seckend. 365.)

It was not so with men of all ranks then in Worms. Many fearlessly gave full vent to their sympathy. From the Friday, a crowd of princes, counts, barons, knights, gentlemen, ecclesiastics, laics, and common people surrounded the hotel where the Reformer lodged; they came in and went out, and could not see enough of him.[550] He was become _the man_ in Germany. Even those who doubted not that he was in error were touched by the nobleness of soul which had led him to sacrifice his life at the bidding of his conscience. With several of the personages present at Worms, and forming the flower of the nation, Luther had occasionally conversations full of that salt with which his sayings were always seasoned. None left him without feeling animated with a generous enthusiasm for the truth. George Vogler, the private secretary of the margrave Casimir of Brandenburg, writing to a friend, says, "What things I should have to tell you! What conversations full of piety and kindness Luther has had with myself and others! How winning that man is!"[551]

[550] Und konnten nicht satt werden ihn zu sehenr. (L. Op. xvii, p.
581.)

[551] Wie eine holdselige Person er ist. (Meuzel Magaz. i, p. 207.)

[Sidenote: VISIT FROM THE LANDGRAVE OF HESSE.]

One day a young prince of seventeen came prancing into the court of the hotel: it was Philip, who had been reigning for two years in Hesse. The young landgrave was of an active and enterprising character, of a wisdom beyond his years, a martial spirit, and an impetuous temper, seldom allowing himself to be guided by any ideas but his own. Struck with Luther's addresses he wished to have a nearer view of him. "As yet, however," says Luther, in relating his visit, "he was not for me."[552] He dismounted, and without any other formality, came up into the Reformer's room, and addressing him, said, "Well, dear doctor, how goes it?" "Gracious lord," replied Luther, "I hope it will go well." "From what I learn," resumed the landgrave laughing, "you teach, doctor, that a wife may quit her husband, and take another, when the former is found to be too old!" The people of the imperial court had told this story to the landgrave. The enemies of the truth never fail to circulate fabulous accounts of the lessons of Christian teachers--"No, my lord," replied Luther gravely, "let your highness not speak so, if you please." Thereupon the prince briskly held out his hand to the doctor, shook his cordially, and said, "Dear doctor, if you are in the right, may God assist you." On this he left the room, again mounted his horse and rode off. This was the first interview between these two men, who were afterwards to stand at the head of the Reformation, and to defend it, the one with the sword of the word, and the other with the sword of kings.

[552] War noch nicht auf meiner Seite. (L. Op. xvii, p. 589.)

It was the Archbishop of Trêves, Richard de Greifenklau, who, with permission of Charles V, had undertaken the office of mediator. Richard, who was on an intimate footing with the Elector of Saxony, and a good Roman Catholic, was desirous to arrange this difficult affair, and thereby at once do a service to his friend and to the Church. On Monday evening, (22nd April,) just as Luther was going to sit down to table, a messenger of the archbishop came to say, that the prelate wished to see him the day after to-morrow (Wednesday), at six o'clock in the morning.

CHAP. X.

Conference with the Archbishop of Trêves--Wehe's advice to
Luther--Luther's Replies--Private Conversation--Visit of
Cochlœus--Supper at the Archbishop's--Attempt on the
Hôtel of Rhodes--A Council proposed--Last interview between
Luther and the Archbishop--Visit to a sick friend--Luther
ordered to quit Worms.

[Sidenote: CONFERENCE WITH THE ARCHBISHOP OF TREVES.]

That day the chaplain and the imperial herald, Sturm, were both at Luther's before six o'clock in the morning. Aleander had caused Cochlœus to be called at four. The nuncio had not been slow in discovering in the man who had been presented to him by Capito, a devoted servant of Rome, on whom he could calculate as on himself. Not being able to be present at this interview, Aleander wished to have a substitute at it. "Be present at the Archbishop's of Trêves," said he to the Dean of Frankfort. "Do not enter into discussion with Luther, but content yourself with paying the closest attention to every thing that is said, so as to be able to bring me back a faithful report."[553] The Reformer on arriving with some friends at the house of the archbishop, found him surrounded by the margrave, Joachim of Brandenburg and Augsburg, several nobles, deputies from free towns, lawyers, and theologians, among whom were Cochlœus and Jerome Wehe, chancellor of Baden. The latter, an able lawyer, wished a reformation in manners and discipline. He went even further. "The Word of God," said he, "which has so long been hid under the bushel, must reappear in all its lustre."[554] This conciliatory individual was entrusted with the conference. Turning kindly towards Luther, he said to him, "We did not make you come in order to dispute with you, but in order to give you brotherly advice. You know how carefully the Scripture requireth us to guard against the flying arrow, and the devil that walketh at noon-day. This enemy of the human race has instigated you to publish things contrary to religion. Think of your own safety, and that of the empire. Take care that those whom Jesus Christ has ransomed by his own death, from death eternal, be not seduced by you and perish for ever.... Do not set yourself up against holy councils. If we do not maintain the decrees of our fathers, there will be nothing but confusion in the Church. The distinguished princes now listening to me take a particular interest in your safety. But if you persist, the emperor will banish you from the empire,[555] and no place in the world will be able to offer you an asylum.... Reflect on the fate which awaits you."

[553] Aleander, mane hora quarta vocaverit ad se Cochlœum, jubens
ut ... audiret solum ... (Cochlœus, p. 36.)

[554] Dass das Wort Gottes, Welches so lange unter dem Scheffel
verborgen gesteckt, heller scheine ... (Seckend. 364.)

[555] Und aus dem Reich verstossen. (L. Op. (L.) xvii, 582. Sleidan,
i, p. 97.)

"Most Serene Princes!" replied Luther, "I give you thanks for your solicitude, for I am only a poor man, and am too humble to be exhorted by such high lords."[556] Then he continued, "I have not blamed all the councils, but only that of Constance; because, in condemning this doctrine of John Huss, viz.--_that the Christian Church is the assembly of those who are predestinated to salvation_[557]--it condemned this article of our creed, _I believe in the holy Catholic Church_; and the Word of God itself. My lessons, it is said, give offence," added he. "I answer that the gospel of Christ cannot be preached without offence. How then should this fear or apprehension of danger detach me from the Lord, and from this divine Word, which is the only truth? No, rather give my body, my blood, and my life!!..."

[556] Agnosco enim me homuncionem, longe viliorem esse, quam ut a
tantis principibus ... (L. Op. (L.) p. 167.)

[557] Ecclesia Christi est universitas prædestinatorum. (Ibid.)

[Sidenote: CONFERENCE WITH THE ARCHBISHOP OF TREVES.]

The princes and doctors having deliberated, Luther was recalled, and Wehe mildly resumed, "It is necessary to honour princes, even when they are mistaken, and to make great sacrifices to charity." Then he said, in a more urgent tone, "Cast yourself upon the judgment of the emperor, and have no fear."

_Luther._--"I consent, with all my heart, that the emperor, the princes, and even the humblest Christian, shall examine and judge my books; but on one condition, and it is, that they take the Word of God for their standard. Men have nothing else to do but to obey. My conscience is dependent upon it, and I am captive under its authority."[558]

[558] Sie wollten sein Gewissen das mit Gottes Wort und heiliger
Schrifft gebunden und gefangen wäre nicht dringen. (Math. p. 27.)

_The Elector of Brandenburg._--"I understand you perfectly, doctor. You will not acknowledge any judge but the Holy Scripture?"

_Luther._--"Yes, my lord, exactly. That is my last word."[559]

[559] Ja darauf stehe Ich. (L. Op. (L.) xvii, p. 604.)

Then the princes and doctors withdrew, but the worthy Archbishop of Trêves could not resolve to abandon his undertaking. "Come," said he to Luther, as he passed into his private room, and, at the same time, ordered John Eck and Cochlœus, on the one side, and Schurff and Amsdorff, on the other, to follow them. "Why appeal incessantly to the Holy Scriptures?" said Eck keenly; "out of it all heresies have sprung." But Luther, says his friend Mathesius, remained immovable, like a rock resting on the true rock, the Word of the Lord. "The pope," replied he, "is no judge in things pertaining to the Word of God. Every Christian must see and understand for himself how he ought to live and die."[560] The parties separated. The partisans of the papacy felt Luther's superiority, and attributed it to there being nobody present who could answer him. "If the emperor," says Cochlœus, "had acted wisely in calling Luther to Worms, he would also have called theologians who might have refuted his errors."

[560] Ein Christenmensch muss zusehen und richten... (L. Ep. i, p.
604.)

The Archbishop of Trêves repaired to the Diet, and announced the ill success of his mediation. The surprise of the young emperor equalled his indignation. "It is time," said he, "to put an end to this affair." The archbishop asked two days more, and the whole Diet seconded him. Charles V yielded. Aleander, transported with rage, uttered the bitterest invectives.[561]

[561] De iis Aleander acerrime conquestus est. (Pallavicini, i, p.
120.)

[Sidenote: VISIT OF COCHLŒUS.]

While these things were passing at the Diet, Cochlœus was burning with eagerness to gain a victory denied to prelates and kings. Though he had, from time to time, thrown in a few words at the archbishop's, the order which he had received from Aleander had laid him under restraint. He resolved to compensate himself, and had no sooner given an account of his mission to the papal nuncio, than he presented himself at Luther's lodging. He accosted him as a friend, and expressed the grief which he felt at the emperor's resolution. After dinner, the conversation grew animated.[562] Cochlœus pressed Luther to retract. He declined by a nod. Several nobles, who were at table, had difficulty in restraining themselves. They were indignant that the partisans of Rome should wish not to convince the Reformer by Scripture, but constrain him by force. Cochlœus, impatient under these reproaches, says to Luther, "Very well, I offer to dispute publicly with you, if you renounce the safe-conduct."[563] All that Luther demanded was a public debate. What ought he to do? To renounce the safe-conduct was to be his own destroyer; to refuse the challenge of Cochlœus was to appear doubtful of his cause. The guests regarded the offer as a perfidious scheme of Aleander, whom the Dean of Frankfort had just left. Vollrat of Watzdorff, one of the number, freed Luther from the embarrassment of this puzzling alternative. This baron, who was of a boiling temperament, indignant at a snare which aimed at nothing less than to give up Luther into the hands of the executioner,[564] started up, seized the terrified priest, and pushed him to the door. There would even have been bloodshed had not the other guests risen up from the table, and interposed their mediation between the furious baron and the trembling Cochlœus,[565] who withdrew in confusion from the hotel of the Knights of Rhodes.

[562] Peracto prandio. (Cochlœus.)

[563] Und wollte mit mir disputiren, ich sollte allein das Geleit
aufsagen. (L. Op. (L.) xvii, p. 589.)

[564] Atque ita traderet eum carnificinæ. (Cochlœus, p. 36.)

[565] Dass Ihm das Blut über den Kopff gelauten wäre wo man nicht
gewehret hätte. (L. Op. (L.) xvii, p. 589.)

The expression had no doubt escaped the dean in the heat of discussion, and was not a premeditated scheme between him and Aleander to make Luther fall into a perfidious snare. Cochlœus denies that it was, and we have pleasure in giving credit to his testimony, though it is true he had come to Luther's from a conference with the nuncio.

[Sidenote: INCIDENT AT SUPPER WITH THE ARCHBISHOP.]

In the evening, the Archbishop of Trêves entertained those who had been present at the morning conference. He thought it might be a means of calming down their minds, and bringing them nearer each other. Luther, who was so intrepid and immovable before arbiters or judges, had, in private society, a good humour and gayety which seemed to promise anything that might be asked of him. The archbishop's chancellor, who had shown so much sternness in his official capacity, joined in the attempt, and, towards the end of the repast, drank Luther's health. He was preparing to return the honour, the wine was poured out, and he was, according to his custom, making the sign of the cross on his glass, when suddenly the glass burst in his hands, and the wine was spilt upon the table. The guests were in consternation. "There must be poison in it,"[566] said some of Luther's friends, quite loud. But the doctor, without being moved, replied, with a smile, "Dear friends, either this wine was not destined for me, or it would have been hurtful to me." Then he calmly added, "The glass burst, no doubt, because in washing it had been too soon plunged in cold water." These simple words, in the circumstances in which they were uttered, have some degree of grandeur, and bespeak unalterable peace. We cannot suppose that the Roman Catholics could have wished to poison Luther, especially at the house of the Archbishop of Trêves. This répast neither estranged nor approximated the parties. The Reformer's resolution came from a higher source, and could not be influenced either by the hatred or the favour of men.

[566] "Es müsse Gift darinnen gewesen seyn."--Luther does not mention
the circumstance, but Razeburg, a friend of Luther, and physician to
the Elector John Frederick, relates it in a manuscript history which
is extant in the library of Gotha, and says he had it from an
eye-witness.

On Thursday morning (25th April) Chancellor Wehe and doctor Peutinger of Augsburg, imperial counsellor, who had shown great affection for Luther ever since his interview with de Vio, repaired to the hotel of the Knights of Rhodes. The Elector of Saxony sent Frederick De Thun, and another of his counsellors, to be present at the conference. "Put yourself in our hands," earnestly said Wehe and Peutinger, who would willingly have sacrificed every thing to prevent the division which was about to rend the Church. "This affair will be terminated in a Christian manner; we give you our word for it." "In two words," said Luther to them, "here is my answer: I renounce the safe-conduct.[567] I place in the hands of the emperor my person and my life; but the Word of God ... never!" Frederick de Thun affected rose and said to the deputies, "Is it not enough? Is not the sacrifice great enough?" Then declaring that he would hear nothing more, he took his leave. Wehe and Peutinger, hoping to have better success with the doctor, came and sat down on each side of him. "Throw yourself upon the Diet," said they to him. "No," replied Luther, "for _cursed be the man that trusteth in man_." (Jeremiah, xvii, 5.) Wehe and Peutinger redoubled their counsels and attacks, pressing more closely on the Reformer. Luther worn out, rose up and put an end to the interview, saying, "I will not allow any man to set himself above the word of God."[568] "Reflect once more," said they to him on retiring, "we will return after mid-day."

[567] Er wollte ehe das Geleit aufsagen.... (L. Op. (L.) xvii, 589.)

[568] Er wollte kurtsrum Menschen über Gottes Wort nicht erkensen
(Ibid., p. 583.)

[Sidenote: NEW PROPOSAL.]

They, in fact, did return; but convinced that Luther would not yield, they brought a new proposal. Luther had refused to be judged first by the pope, then by the emperor, then by the Diet. There remained one judge to whom he himself had once appealed--a general council. No doubt such a proposal would have been scouted by Rome; but it was the last plank for escape. The delegates offered Luther a Council; and he had it in his power to accept it unfettered by any precise definition. Years might have elapsed before the difficulties which the calling of a Council would have encountered on the part of the pope could have been obviated. To the Reformation and the Reformer a gain of years would have gained every thing. God and time would then have done the rest. But Luther preferred the straight course to every other: he would not save himself at the expense of truth though all that might have been necessary was to disguise it by keeping silence. "I consent," replied he, "but (this was equivalent to a refusal of the Council) on condition that the Council will judge only according to the Holy Scriptures."[569]

[569] Das daruber aus der heiligen Schrifft gesprochen. (L. Op. (L.)
xvii, p. 584.)

Peutinger and Wehe, thinking that a Council could not judge otherwise, hastened overjoyed to the archbishop. "Dr. Martin," said they, "submits his books to a Council." The archbishop was going to carry the good news to the emperor, when some doubt occurring to him, he sent for Luther.

Richard of Grieffenklau was alone when the doctor arrived. "Dear doctor," said the archbishop, with much cordiality and kindness,[570] "my doctors assure me that you consent without reservation to submit your cause to a Council." "My Lord," replied Luther, "I can bear every thing, but cannot abandon the Holy Scriptures." The archbishop then perceived that Wehe and Peutinger had not explained themselves properly. Never could Rome consent to a Council bound to decide according to Scripture. "It was just," says Pallavicini, "to insist that a weak eye should read very small writing, and at the same time deny the use of spectacles."[571] The good archbishop sighed. "It was well," said he, "I made you come. What would have become of me had I immediately gone to the emperor with the news?"

[570] Ganz gut und mehr denn gnædig. (L. Ep. i, p. 604.)

[571] Simulque conspiciliorum omnium usum negare. (Ibid., p. 110.)

The immovable firmness, the stern rectitude of Luther, are, no doubt, astonishing, but they will be comprehended and respected by all who know the claims of God. Seldom has a nobler homage been paid to the immutable word of Heaven, and that at the risk of life and liberty by the man who paid it.

[Sidenote: LUTHER'S LAST INTERVIEW WITH THE ARCHBISHOP.]

"Well," said the venerable prelate to Luther, "do you yourself then point out a remedy."

_Luther_, (_after a moment's silence_).--"My Lord, I know no other than that of Gamaliel: '_If this counsel or this work be of men it will come to nought, but if it be of God ye cannot overthrow it, lest haply ye be found even to fight against God._' Let the emperor, the electors, the princes, and the states of the empire, deliver this answer to the pope."

_Archbishop._--"At least retract some articles."

_Luther._--"Provided it be not those which the Council of Constance condemned."

_Archbishop._--"Ah, I fear they are the very ones which will be asked."

_Luther._--"Then sooner sacrifice my body and my life--better allow my legs and arms to be cut off than abandon the clear and genuine word of God."[572]

[572] Ehe Stumpf und Stiel fahren lassen .... (L. Op. (L.) xvii, p.
584.)

The archbishop at length understood Luther. "You may withdraw," said he to him, always with the same gentleness. "Your Lordship," resumed Luther, "will be so good as to see that his Majesty cause the safe-conduct necessary for my return to be expedited." "I will see to it," replied the good archbishop, and they parted.

So ended these negotiations. The whole empire had assailed this man with the most urgent entreaties and the most fearful menaces,[573] and this man had never flinched. His refusal to bend under the iron arm of the pope emancipated the Church, and commenced a new era. The intervention of Providence was evident, and the whole presents one of those grand historical scenes in which the majestic form of the Divinity appears conspicuously displayed.

[573] Totum imperium ad se conversum spectabat. (Pallavicini, i, p.
120.)

Luther withdrew in company with Spalatin who had arrived at the archbishop's during the course of the visit. John von Minkwitz, one of the Elector of Saxony's counsellors, had fallen sick at Worms. The two friends repaired to his lodging, and Luther administered the tenderest consolation to the sick man. "Adieu," said he to him on leaving, "to-morrow I shall quit Worms."

Luther was not mistaken. He had not been three hours returned to the hotel of the Knights of Rhodes when chancellor Eck and the chancellor of the emperor, with a notary, made their appearance.

[Sidenote: LUTHER'S DEPARTURE FOR WORMS.]

The chancellor said to him, "Martin Luther, his imperial Majesty, the Electors, Princes, and States of the empire, having exhorted you to submission again and again, and in various manners, but always in vain, the emperor, in his quality of advocate and defender of the Catholic faith, sees himself obliged to take other steps. He therefore orders you to return to your home in the space of twenty-one days, and prohibits you from disturbing the public peace by the way, either by preaching or writing."

Luther was well aware that this message was the first step in his condemnation. "It has happened as Jehovah pleased," said he meekly. "Blessed be the name of Jehovah!" Then he added, "Before all things, very humbly and from the bottom of my heart, I thank his Majesty, the Electors, Princes, and other States of the empire, for having listened to me with so much kindness. I have desired, and do desire one thing only--a reformation of the Church agreeably to Holy Scripture. I am ready to do every thing and suffer every thing in humble submission to the will of the emperor. Life and death, honour and disgrace, are all alike to me: I make only one reservation--the preaching of the gospel; for, says St. Paul, '_The word of God cannot be bound_.'" The deputies withdrew.

On the morning of Friday (26th April) the Reformer's friends and several nobles met at his lodgings.[574] They were gratified at seeing the Christian constancy which he had opposed to Charles and the empire, and to recognise in him the features of the ancient portrait:

"Justum ac tenacem propositi virum,
Non civium ardor prava jubentium,
Non vultus instantis tyranni,
Mente quatit solida...."[575]

[574] Salutatis patronis et amicis qui eum frequentissimi
convenerunt.... (L. Op. Lat. ii, p. 168.) Having saluted his patrons
and friends, who called upon him in great numbers.

[575] Horat. Od. lib. iii, 3.

They wished once more, perhaps for ever, to bid adieu to this intrepid monk. Luther took a frugal meal. Now he must take leave of his friends, and flee far from them under a sky surcharged with storms. He wished to pass this solemn moment in the presence of God. He lifted up his soul and blessed those who were around him.[576] Ten in the morning having struck, Luther quitted the hotel with the friends who had accompanied him to Worms. Twenty gentlemen on horseback surrounded his carriage. A great crowd accompanied him beyond the walls. The imperial herald, Sturm, rejoined him some time after at Oppenheim, and the following day they reached Frankfort.

[576] Seine Freunde gesegnet. (Mathesius, p. 27.)

[Sidenote: JOURNEY FROM WORMS. LUTHER TO CRANACH.]

CHAP. XI.

Luther's Departure--Journey from Worms--Luther to
Cranach--Luther to Charles V--Luther with the Abbot of
Hirschfeld--The Curate of Eisenach--Several Princes leave
the Diet--Charles signs Luther's Condemnation--The Edict of
Worms--Luther with his parents--Luther attacked and carried
off--The ways of God--Wartburg--Luther a Prisoner.

Luther having thus escaped from these walls of Worms, which threatened to become his tomb, his whole heart gave glory to God. "The devil himself," said he, "guarded the citadel of the pope. But Christ has made a large breach in it; and Satan has been forced to confess that the Lord is mightier than he."[577]

[577] Aber Christus macht ein Loch derein. (L. Op. (L.) xvii, p. 589.)

"The day of the Diet of Worms," says the pious Mathesius, the disciple and friend of Luther, "is one of the greatest and most glorious days given to the world before its final close."[578] The battle fought at Worms re-echoed far and wide, and while the sound travelled over Christendom, from the regions of the North to the mountains of Switzerland, and the cities of England, France, and Italy, many ardently took up the mighty weapon of the Word of God.

[578] Diss ist der herrlichen grossen Tag einer vorm Ende der Welt (p.
28.)

Luther, having arrived at Frankfort, on the evening of Saturday, (27th April,) took advantage next day of a moment of leisure, the first he had had for a long time, to write a note, in a style at once playful and energetic, to his friend, Lucas Cranach, the celebrated painter, at Wittemberg. "Your servant, dear compeer Lucas," said he to him, "I thought his majesty would assemble at Worms some fifty doctors to confute the monk off hand. But not at all. Are these books yours? Yes. Will you retract them? No. Ah well! get you gone! Such was the whole story. O blind Germans, how like children we act in allowing ourselves to be played upon and duped by Rome!... The Jews must for once have their chant, Yo! Yo! Yo! But our passover also will come, and then we will sing Hallelujah![579]... There must be silence and suffering for a short time. Jesus Christ says, '_A little while and ye shall not see me, and again a little while and ye shall see me_.' (John, xvi, 16.) I hope it will be so with me. I commend you altogether to the Eternal. May He through Christ protect us against the attacks of the wolves and dragons of Rome. Amen."

[579] "Es müssen die Juden einmal singen, Io, Io, Io!..." (L. Ep. i,
p. 589.) These cries of joy by the Jews at the time of the crucifixion
represent the songs of triumph by the partisans of the papacy on
occasion of the catastrophe which is going to befall Luther; but the
Reformer discovers in the distance hallelujahs of deliverance.

[Sidenote: LUTHER TO CHARLES V.]

After writing this somewhat enigmatical letter, Luther, as time was pressing, set out immediately for Friedberg, which is six leagues from Frankfort. The next day Luther again communed with himself. He was desirous to write once more to Charles V, being unwilling to confound him with guilty rebels. In his letter to the emperor he clearly expounded the nature of the obedience which is due to man, and that which is due to God, and the limit where the former must stop and give place to the latter. In reading Luther, we involuntarily call to mind the saying of the greatest autocrat of modern times: "My role ends where that of conscience begins."[580] "God, who is the searcher of hearts, is my witness," says Luther, "that I am ready with all diligence to obey your majesty, whether in honour or disgrace, whether by life or by death, and with absolutely no exception but the word of God, from which man derives life. In all the affairs of the present life my fidelity will be immutable, for as to these loss or gain cannot at all affect salvation. But in regard to eternal blessings, it is not the will of God that man should submit to man. Subjection in the spiritual world constitutes worship, and should be paid only to the Creator."[581]

[580] Napoleon to the Protestant deputation after his accession to the
empire.

[581] Nam ea fides et submissio proprie est vera ilia latria et
adoratio Dei ... (L. Ep. i, p. 592.) For that faith and submission is,
properly speaking, true worship and adoration of God.

Luther also addressed a letter, but in German, to the States of the empire. It was nearly the same in substance as that to the emperor. It contained an account of all that had taken place at Worms. This letter was repeatedly printed and circulated all over Germany; "Every where," says Cochlœus, "it excited the popular indignation against the emperor and the dignified clergy."[582]

[582] Per chalcographos multiplicata et in populos dispersa est ea
epistola ... Cæsari autem et clericis odium populare, etc.
(Cochlœus, p. 386.)

Early next day, Luther wrote a note to Spalatin, enclosing in it the two letters which he had written the evening before, and sent back the herald Sturm, who had been won to the gospel. Having embraced him he set out in all haste for Grunberg.

On Tuesday, when about two leagues from Hirschfeld, he met the chancellor of the abbot-prince of this town, who had come out to receive him. Shortly after a troop of horsemen appeared with the abbot at their head. The latter leapt from his horse, and Luther having alighted from his carriage, the prince and the Reformer embraced, and then entered Hirschfeld. The senate received them at the gates.[583] The princes of the Church ran to meet a monk anathematised by the pope, and the most distinguished among the laity, bowed the head before an individual whom the emperor had put under the ban.

[583] Senatus intra portas nos excepit (L. Ep. ii, p. 6.)

[Sidenote: LUTHER AT EISENACH.]

"At five in the morning we will be at the church," said the prince, on rising in the evening from table, at which the Reformer was a guest. He even wished Luther to occupy his own bed. Next day, Luther preached, the abbot-prince accompanying him with his suite.

In the evening, Luther arrived at Eisenach, the abode of his infancy. All his friends in the town gathered round him, and begged him to preach. The next day they conducted him to the church. The curate made his appearance, attended by a notary and witnesses. He came forward in great tremor, divided between the fear of losing his place, and that of opposing the powerful man before him. At last he said, in a tone of embarrassment, "I protest against the liberty which you are going to take." Luther mounted the pulpit, and that voice which, twenty-three years before, sung in the streets of this town for bread, caused the arches of the ancient church to ring with accents which had begun to shake the world. After the sermon, the curate, in confusion, stept softly forward to Luther. The notary had drawn up his instrument, the witnesses had signed it, and everything was in regular order to put the curate's place in safety. "Pardon me," said he humbly to the doctor; "I have done it from fear of the tyrants who oppress the Church."[584]

[584] Humiliter tamen excusante ... ob metum tyronnorum suorum. (L.
Ep. ii, p. 6.)

There was, in fact, some ground to fear them. At Worms, the aspect of affairs had changed. Aleander seemed to reign supreme. "Luther has nothing before him but exile," wrote Frederick to his brother, Duke John. "Nothing can save him. If God permits me to return, I will have things almost incredible to tell you. Not only Annas and Caiaphas, but also Pilate and Herod, have leagued against him." Frederick, having little wish to remain longer, left Worms. The Elector-Palatine did the same, as did also the Archbishop-Elector of Cologne. Princes of less elevated rank imitated them. Deeming it impossible to avert the blow which was about to be struck, they preferred, perhaps erroneously, to abandon the place. The Spaniards, Italians, and the most Ultra-Montane of the German princes, alone remained.

The field was free, and Aleander triumphed. He laid before Charles the draft of an edict, which he intended should serve as the model of that which the Diet was to issue against the monk. The nuncio's labour pleased the irritated emperor. He assembled the remains of the Diet in his chamber, and caused Aleander's edict to be read to them. All who were present, (so says Pallavicini,) approved it.

[Sidenote: CHARLES SIGNS LUTHER'S CONDEMNATION.]

The next day--the day of a great festival--the emperor was in the church, surrounded by the nobility of his court. The religious solemnity was finished, and a multitude of people filled the church, when Aleander, clad in all the insignia of his rank, approached Charles V.[585] He held in his hand two copies of the edict against Luther, the one in Latin, and the other in German, and, kneeling down before his majesty, implored him to append his signature and the seal of the empire. It was at the moment when the host had just been offered, when incense filled the temple, when music was still ringing under its arches, and, as it were, in the presence of the Divinity, that the destruction of the enemy of Rome was to be completed. The emperor, assuming the most gracious manner,[586] took the pen and signed. Aleander went off in triumph, put the decree immediately to press, and sent it over all Christendom.[587] This fruit of the labour of Rome had cost the papacy some pains. Pallavicini himself informs us that this edict, though dated the 8th May, was signed later, but was antedated, to make it be supposed that it was executed during the time when all the members of the Diet were actually assembled.

[585] "Cum Cæsar in templo adesset ... processit illi obviam
Aleander." (Pallavicini, i. p. 22.)

[586] "Festivissimo vultu." (Ibid.)

[587] "Et undique pervulgata." (Ibid.)

"We Charles Fifth," said the emperor, (then followed all his titles,) "to all the electors, princes, prelates, and others, whom it may concern,

"The Almighty having entrusted to us, for the defence of his holy faith, more kingdoms and power than he gave to any of our predecessors, we mean to exert ourselves to the utmost to prevent any heresy from arising to pollute our holy empire.

"The Augustin monk, Martin Luther, though exhorted by us, has rushed like a madman against the holy Church, and sought to destroy it by means of books filled with blasphemy. He has, in a shameful manner, insulted the imperishable law of holy wedlock. He has striven to excite the laity to wash their hands in the blood of priests;[588] and, overturning all obedience, has never ceased to stir up revolt, division, war, murder, theft, and fire, and to labour completely to ruin the faith of Christians.... In a word, to pass over all his other iniquities in silence, this creature, who is not a man, but Satan himself under the form of a man, covered with the cowl of a monk,[589] has collected into one stinking pool all the worst heresies of past times, and has added several new ones of his own....

[588] "Ihre Hände in der Priester Blut zu waschen." (L. Op. (L.) xvii,
p. 598.)

[589] "Nicht ein Mensch, sondern als der böse Feind in Gestalt eines
Menschen mit angennommener Mönchshütten."... (Ibid.)

"We have, therefore, sent this Luther from before our face, that all pious and sensible men may regard him as a fool, or a man possessed of the devil; and we expect that, after the expiry of his safe-conduct, effectual means will be taken to arrest his furious rage.

[Sidenote: EDICT OF WORMS.]

"Wherefore, under pain of incurring the punishment due to the crime of treason, we forbid you to lodge the said Luther so soon as the fatal term shall be expired, to conceal him, give him meat or drink, and lend him, by word or deed, publicly or secretly, any kind of assistance. We enjoin you, moreover, to seize him, or cause him to be seized, wherever you find him, and bring him to us without any delay, or to keep him in all safety until you hear from us how you are to act with regard to him, and till you receive the recompence due to your exertions in so holy a work.

"As to his adherents you will seize them, suppress them, and confiscate their goods.

"As to his writings, if the best food becomes the terror of all mankind as soon as a drop of poison is mixed with it, how much more ought these books which contain a deadly poison to the soul to be not only rejected but also annihilated.

"You will therefore burn them, or in some other way destroy them entirely.

"As to authors, poets, printers, painters, sellers or buyers of placards, writings, or paintings, against the pope, or the Church, you will lay hold of their persons and their goods, and treat them according to your good pleasure.

"And if any one, whatever be his dignity, shall dare to act in contradiction to the decree of our imperial Majesty, we ordain that he shall be placed under the ban of the empire.

"Let every one conform hereto."

Such was the edict signed in the Cathedral of Worms. It was more than a Roman bull which, though published in Italy, might not be executed in Germany. The emperor himself had spoken, and the Diet had ratified his decree. All the partisans of Rome sent forth a shout of triumph. "It is the end of the tragedy," exclaimed they. "For my part," said Alphonso Valdez, a Spaniard at the emperor's court, "I am persuaded it is not the end but the beginning."[590] Valdez perceived that the movement was in the Church, in the people, in the age, and that though Luther should fall, his cause would not fall with him. But no one disguised to himself the imminent, the inevitable danger to which the Reformer was exposed, while the whole tribe of the superstitious were seized with horror at the thought of the incarnate Satan whom the emperor pointed out to the nation as disguised under a monk's frock.

[590] Non finem sed initium. (P. Martyris Ep. p. 412.)

[Sidenote: LUTHER WITH HIS PARENTS.]

The man against whom the mighty of the earth were thus forging their thunders had left the Church of Eisenach, and was preparing to separate from some of his dearest friends. He did not wish to follow the road of Gotha or Erfurt, but to repair to the village of Mora, his father's birth place, that he might there see his grandmother, who died four months after, his uncle, Henry Luther, and other relations. Schurff, Jonas, and Suaven, set off for Wittemberg; Luther mounted his vehicle with Amsdorff who remained with him, and entered the forest of Thuringia.[591]

[591] Ad carnem meam trans sylvam profectus. (L Ep. i, p. 7.)
Proceeding beyond the forest to my kindred.

The same evening he reached the village of his fathers. The poor old peasant clasped in her arms this grandson who had just been showing front to the emperor Charles and pope Leo. Luther spent the next day with his family, happy in substituting this tranquil scene for the tumult at Worms. On the following day he resumed his journey, accompanied by Amsdorff and his brother James. In these lonely spots the Reformer's lot was to be decided. They were passing along the forest of Thuringia, on the road to Wallershausen. As the carriage was in a hollow part of the road, near the old church of Glisbach, at some distance from the castle of Altenstein, a sudden noise was heard, and at that moment five horsemen, masked and in complete armour, rushed upon the travellers. Luther's brother, as soon as he perceived the assailants, lept from the vehicle, and ran off at full speed without uttering a word. The driver was for defending himself. "Stop!" cried one of the assailants in a stern voice, and rushing upon him threw him to the ground.[592] A second man in a mask seized Amsdorff, and prevented him from coming near. Meanwhile the three other horsemen laid hold of Luther, keeping the most profound silence. They pulled him violently from the carriage, threw a horseman's cloak upon his shoulders, and placed him on a led horse. Then the other two quitted Amsdorff and the driver, and the whole lept into their saddles. The hat of one of them fell off, but they did not even stop to lift it, and in a twinkling disappeared in the dark forest with their prisoner. They at first took the road to Broderode, but they soon retraced their steps by a different road, and without quitting the forest, made turnings and windings in all directions, in order to deceive those who might attempt to follow their track.[593]

[592] Dejectoque in solum auriga et verberato. (Pallavicini, i, p.
122.) Having thrown the driver to the ground and bound him with cords.

[593] Dejecto in solum auriga et verberato. (Ibid.)

[Sidenote: LUTHER ATTACKED AND CARRIED OFF.]

Luther, little accustomed to horseback, was soon overcome with fatigue. Being permitted to dismount for a few moments, he rested near a beech tree, and took a draught of fresh water from a spring, which is still called, _Luther's Spring_.[594] His brother James always continuing his flight arrived in the evening at Wallershausen. The driver in great alarm had got up on his vehicle, into which Amsdorff also mounted, and urging on his horses, which proceeded at a rapid pace, brought Luther's friend as far as Wittemberg. At Wallershausen, and Wittemberg, and the interjacent country, villages, and towns, all along the road, news of Luther's having been carried off were spread, news which, while it delighted some, filled the greater number with astonishment and indignation. A cry of grief soon resounded throughout Germany--"Luther has fallen into the hands of his enemies!"

[594] Longo itinere, novus eques, fessus. (L. Ep. ii, p. 3.)

After the violent combat which Luther had been obliged to maintain, God was pleased to conduct him to a peaceful resting place. After placing him on the brilliant theatre of Worms, where all the powers of the Reformer's soul had been so vigorously exerted, He gave him the obscure and humiliating retreat of a prison. From the deepest obscurity He brings forth the feeble instruments by which he proposes to accomplish great things, and then, after allowing them to shine for a short time with great lustre on an elevated stage, sends them back again to deep obscurity. Violent struggles and pompous displays were not the means by which the Reformation was to be accomplished. That is not the way in which the leaven penetrates the mass of the population. The Spirit of God requires more tranquil paths. The man of whom the champions of Rome were always in pitiless pursuit, behoved for a time to disappear from the world. It was necessary that personal achievements should be eclipsed in order that the revolution about to be accomplished might not bear the impress of an individual. It was necessary that man should retire and God alone remain, moving, by his Spirit, over the abyss in which the darkness of the middle age was engulphed, and saying,--"_Let there be light_."

Nightfall having made it impossible to follow their track, the party carrying off Luther took a new direction, and about an hour before midnight arrived at the foot of a mountain.[595] The horses climbed slowly to its summit on which stood an old fortress surrounded on all sides, except that of the entrance, by the black forests which cover the mountains of Thuringia.

[595] Hora ferme undecima ad mansionem noctis perveni in tenebris. (L.
Ep. i, p. 3.)

[Sidenote: LUTHER A CAPTIVE.]

To this elevated and isolated castle, named the Wartburg, where the Landgraves of old used to conceal themselves, was Luther conducted. The bolts are drawn, the iron bars fall, the gates open, and the Reformer clearing the threshold, the bars again close behind him. He dismounts in the court. Burkard de Hund, Lord of Allenstein, one of the horsemen, withdraws; another, John of Berlepsch, Provost of Wartburg, conducts Luther to the chamber which was to be his prison, and where a knight's dress and a sword were lying. The three other horsemen, dependants of the provost, carry off his ecclesiastical dress, and put on the other which had been prepared for him, enjoining him to allow his hair and beard to grow,[596] in order that none even in the castle might know who he was. The inmates of the Wartburg were only to know the prisoner under the name of Chevalier Georges. Luther scarcely knew himself in the dress which was put upon him.[597] At length he is left alone, and can turn in his thoughts the strange events which had just taken place at Worms, the uncertain prospect which awaits him, and his new and strange abode. From the narrow windows of his keep he discovers the dark, solitary, and boundless forests around. "There," says Mathesins, the biographer and friend of Luther, "the doctor remained like St. Paul in his prison at Rome."

[596] Exutus vestibus meis et equestribus indutus, comam et barbam
nutriens.... (L. Ep. i, p. 7.)

[597] Cum ipse me jam dudum non noverim. (Ibid., ii, p. 7)

Frederick de Thun, Philip Feilitsch, and Spalatin, had not concealed from Luther, in a confidential interview which they had with him at Worms by order of the Elector, that his liberty behoved to be sacrificed to the wrath of Charles and the pope.[598] Still there was so much mystery in the mode of his being carried off that Frederick was long ignorant of the place of his confinement. The grief of the friends of the Reformation was prolonged. Spring passed away, succeeded by summer, autumn, and winter; the sun finished his annual course, and the walls of the Wartburg still confined their prisoner. The truth is laid under interdict by the Diet; its defender, shut up within the walls of a strong castle, has disappeared from the stage of the world, none knowing what has become of him. Aleander triumphs, and the Reformation seems lost; ... but God reigns, and the blow which apparently threatened to annihilate the cause of the gospel will serve only to save its intrepid minister and extend the light of faith.

[598] Seckend., p. 265.

Let us leave Luther a captive in Germany on the heights of the Wartburg, and let us see what God was then doing in the other countries of Christendom.

BOOK EIGHTH.

THE SWISS.

1484-1522.

CHAP. I.

Movements in Switzerland--Source of the
Reformation--Democratic Character--Foreign
Service--Morality--The Tockenburg--An Alpine Hut--A Pastoral
Family.

At the moment when the decree of the Diet of Worms appeared, a continually increasing movement was beginning to shake the quiet valleys of Switzerland. The voice which was heard in the plains of Upper and Lower Saxony was answered from the bosom of the Helvetic mountains by the energetic voices of its priests, its shepherds, and the citizens of its warlike cities. The partisans of Rome, seized with terror, exclaimed that a vast and dreadful conspiracy was every where formed against the Church. The friends of the gospel filled with joy, said, that as in spring a living breath is felt from the streams which run into the sea up to the mountain tops, so, throughout all Christendom, the Spirit of God was now melting the ices of a long winter, and covering with verdure and flowers the lowest plains as well as the steepest and most barren rocks.

Germany did not communicate the truth to Switzerland, nor Switzerland to France, nor France to England. All these countries received it from God, just as one part of the world does not transmit the light to another part, but the same shining globe communicates it directly to all the earth. Christ, _the day-spring from on high_, infinitely exalted above all mankind, was, at the period of the Reformation as at that of the establishment of Christianity, the divine fire which gave life to the world. In the sixteenth century one and the same doctrine was at once established in the homes and churches of the most distant and diversified nations. The reason is, that the same Spirit was every where at work producing the same faith.

[Sidenote: MOVEMENTS IN SWITZERLAND.]

The reformation of Germany and that of Switzerland demonstrate this truth. Zuinglius had no intercourse with Luther. There was, no doubt, a link between these two men; but we must search for it above the earth. He who from heaven gave the truth to Luther, gave it to Zuinglius. God was the medium of communication between them. "I began to preach the gospel," says Zuinglius, "in the year of grace, 1516, in other words, at a time when the name of Luther had never been heard of in our country. I did not learn the doctrine of Christ from Luther, but from the word of God. If Luther preaches Christ, he does what I do; that is all."[599]

[599] ...1516, eo scilicet tempore, quum Lutheri nomen in nostris
regionibus inauditum adhuc erat...doctrinam Christi non a Luthero, sed
ex verbo Dei didici. (Zwinglii Opera, curant. Schulero et Schulthesio,
Turici, 1829, vol. i, p. 273, 276.)

But if the different reformations, which all proceeded from the same Spirit, thereby acquired great unity, they also received certain peculiar features, corresponding to the different characters of the people among whom they took place.

We have already given a sketch of the state of Switzerland at the period of the Reformation,[600] and will only add a few words to what we have already said. In Germany, the ruling principle was monarchical, in Switzerland it was democratic. In Germany the Reformation had to struggle with the will of princes; in Switzerland, with the will of the people. A multitude are more easily led away than an individual, and are also more prompt in their decisions. The victory over the papacy on the other side of the Rhine was the work of years, but on this side of it required only months or days.

[600] First Volume.

[Sidenote: FOREIGN SERVICE.]