"For this reason my humble prayer is, that your electoral highness would remember the beginning of this affair--how a tiny spark kindled a terrible conflagration. All the world was at that time in a state of security. This poor begging friar (thought they), who unaided would attack the pope, is too weak for such an undertaking. But G.o.d interposed; and he caused the pope more labour and anxiety than he had ever felt since he had taken his place in the temple of G.o.d to tyrannize over the Church. This same G.o.d still lives: let none doubt it.[62] He will know how to withstand a cardinal of Mentz, even were he supported by four emperors; for He is pleased above all things to hew down the lofty cedars and to abase the haughty Pharaohs.

"For this reason I inform your highness by letter, that if the idol is not thrown down, I must, in obedience to G.o.d's teaching, publicly attack your highness, as I have attacked the pope himself. Let your highness conduct yourself in accordance with this advice; I shall wait a fortnight for an early and favourable reply. Given in my wilderness, the Sunday after St Catherine's day, (15th November) 1521.

"From your electoral highness's devoted and obedient servant, MARTIN LUTHER."

[62] Derselbig Gott lebet noch, da zweifel nur niemand an......L. Epp.

ii. 113.

[Sidenote: ALBERT'S REPLY.]

This letter was sent to Wittemberg, and from Wittemberg to Halle, where the cardinal-elector was then residing; for no one dared intercept it, foreseeing the storm that would be aroused by so daring an act. But Melancthon accompanied it by a letter addressed to the prudent Capito, in which he endeavoured to prepare the way for a favourable termination of this difficult business.

It is impossible to describe the feelings of the youthful and weak archbishop on receiving the reformer's letter. The work announced _against the idol of Halle_ was like a sword suspended over his head.

And, at the same time, what anger must have been kindled in his heart by the insolence of this peasant's son,--this excommunicated monk, who dared make use of such language to a prince of the house of Brandenburg,--the primate of the German Church? Capito besought the archbishop to satisfy the monk. Alarm, pride, and the voice of conscience which he could not stifle, struggled fearfully in Albert's bosom. At last dread of the book, and perhaps remorse also, prevailed; he humbled himself: he put together all he thought calculated to appease the man of the Wartburg, and a fortnight had barely elapsed when Luther received the following letter, still more astonishing than his own terrible epistle:--

"My dear Doctor,--I have received and read your letter, and have taken it in good part. But I think the motive that has led you to write me such an epistle has long ceased to exist.

I desire, with G.o.d's help, to conduct myself as a pious bishop and a christian prince, and I confess my need of the grace of G.o.d. I do not deny that I am a sinner, liable to sin and error, sinning and erring daily. I am well a.s.sured that without G.o.d's grace I am worthless and offensive mire, even as other men, if not more so. In replying to your letter, I would not conceal this gracious disposition; for I am more than desirous of showing you all kindness and favour, for love of Christ. I know how to receive a christian and fraternal rebuke.

"With my own hand. ALBERT."

[Sidenote: WEAKNESS AND STRENGTH.]

Such was the language addressed to the excommunicated monk of the Wartburg by the Elector-archbishop of Mentz and Magdeburg, commissioned to represent and maintain in Germany the const.i.tution of the Church. Did Albert, in writing it, obey the generous impulses of his conscience, or his slavish fears? In the first case, it is a n.o.ble letter; in the second, it merits our contempt. We would rather suppose it originated in the better feelings of his heart. However that may be, it shows the immeasurable superiority of G.o.d's servants over all the great ones of the earth. While Luther alone, a prisoner and condemned, derived invincible courage from his faith, the archbishop, elector and cardinal, environed with all the power and favours of the world, trembled on his throne. This contrast appears continually, and is the key to the strange enigma offered by the history of the Reformation. The Christian is not called upon to count his forces, and to number his means of victory. The only thing he should be anxious about is to know whether the cause he upholds is really that of G.o.d, and whether he looks only to his Master's glory. Unquestionably he has an inquiry to make; but this is wholly spiritual,--the Christian looks at the heart, and not the arm; he weighs the justice of his cause, and not its outward strength. And when this question is once settled, his path is clear. He must move forward boldly, were it even against the world and all its armed hosts, in the unshaken conviction that G.o.d himself will fight for him.

The enemies of the Reformation thus pa.s.sed from extreme severity to extreme weakness; they had already done the same at Worms; and these sudden transitions are of continual occurrence in the battle that error wages against truth. Every cause destined to fall is attacked with an internal uneasiness which makes it tottering and uncertain, and drives it by turns from one pole to the other. Steadiness of purpose and energy are far better; they would thus perhaps precipitate its fall, but at least if it did fall it would fall with glory.

[Sidenote: JOACHIM OF BRANDENBURG.]

One of Albert's brothers, Joachim I., elector of Brandenburg, gave an example of that strength of character which is so rare, particularly in our own times. Immovable in his principles, firm in action, knowing how to resist when necessary the encroachments of the pope, he opposed an iron hand to the progress of the Reformation. At Worms he had insisted that Luther should not be heard, and that he ought to be punished as a heretic, in despite of his safe-conduct. Scarcely had the edict of Worms been issued, when he ordered that it should be strictly enforced throughout his states. Luther could appreciate so energetic a character, and making a distinction between Joachim and his other adversaries, he said: "We may still pray for the Elector of Brandenburg."[63] The disposition of this prince seemed to have been communicated to his people. Berlin and Brandenburg long remained closed against the Reformation. But what is received slowly is held faithfully.[64] While other countries, which then hailed the Gospel with joy,--Belgium for instance, and Westphalia,--were soon to abandon it, Brandenburg, the last of the German states to enter on the narrow way of faith, was destined in after-years to stand in the foremost ranks of the Reformation.

[63] Helwing, Gesh. der Brandeb. ii. 605.

[64] Hoc enim proprium est illorum hominum (ex March. Brandeburg), ut quam semel in religione sententiam approbaverint, non facile deserant.

Leutingeri Opp. i. 41.

Luther did not read Cardinal Albert's letter without a suspicion that it was dictated by hypocrisy, and in accordance with the advice of Capito. He kept silence, however, being content with declaring to the latter, that so long as the archbishop, who was hardly capable of managing a small parish, did not lay aside his cardinal's mask and episcopal pomp, and become a simple minister of the Word, it was impossible that he could be in the way of salvation.[65]

[65] Larvam cardinalatus et pompam episcopalem ablegare. L. Epp. ii.

132.

CHAPTER V.

Translation of the Bible--Wants of the Church--Principles of the Reformation--Temptations of the Devil--Luther's Works condemned by the Sorbonne--Melancthon's Reply--Luther Visits Wittemberg.

[Sidenote: TRANSLATION OF THE BIBLE.]

While Luther was thus struggling against error, as if he were still in the midst of the battle, he was also labouring in his retirement of the Wartburg, as if he had no concern in what was going on in the world. The hour had come in which the Reformation, from being a mere theological question, was to become the life of the people; and yet the great engine by which this progress was to be effected was not yet in being. This powerful and mighty instrument, destined to hurl its thunderbolts from every side against the proud edifice of Rome, throw down its walls, cast off the enormous weight of the Papacy under which the Church lay stifled, and communicate an impulse to the whole human race which would not be lost until the end of time,--this instrument was to go forth from the old castle of the Wartburg, and enter the world on the same day that terminated the reformer's captivity.

[Sidenote: WANTS OF THE CHURCH.]

The farther the Church was removed from the time when Jesus, the true Light of the world, was on the earth, the greater was her need of the torch of G.o.d's Word, ordained to transmit the brightness of Jesus Christ to the men of the latter days. But this Divine Word was at that time hidden from the people. Several unsuccessful attempts at translation from the Vulgate had been made in 1477, 1490, and in 1518; they were almost unintelligible, and from their high price beyond the reach of the people. It had even been prohibited to give the German Church the Bible in the vulgar tongue.[66] Besides which, the number of those who were able to read did not become considerable until there existed in the German language a book of lively and universal interest.

[66] Codex Diplom. Ecclesiae Magunt. iv. 460.

Luther was called to present his nation with the Scriptures of G.o.d.

That same G.o.d who had conducted St. John to Patmos, _there_ to write his revelation, had confined Luther in the Wartburg, _there_ to translate His Word. This great task, which it would have been difficult for him to have undertaken in the midst of the cares and occupations of Wittemberg, was to establish the new building on the primitive rock, and, after the lapse of so many ages, lead Christians back from the subtleties of the schoolmen to the pure fountain-head of redemption and salvation.

The wants of the Church spoke loudly; they called for this great work; and Luther, by his own inward experience, was to be led to perform it.

In truth, he discovered in faith that repose of the soul which his agitated conscience and his monastic ideas had long induced him to seek in his own merits and holiness. The doctrine of the Church, the scholastic theology, knew nothing of the consolations that proceed from faith; but the Scriptures proclaim them with great force, and there it was that he had found them. Faith in the Word of G.o.d had made him free. By it he felt emanc.i.p.ated from the dogmatical authority of the Church, from its hierarchy and traditions, from the opinions of the schoolmen, the power of prejudice, and from every human ordinance.

Those strong and numerous bonds which for centuries had enchained and stifled Christendom, were snapped asunder, broken in pieces, and scattered round him; and he n.o.bly raised his head freed from all authority except that of the Word. This independence of man, this submission to G.o.d, which he had learned in the Holy Scriptures, he desired to impart to the Church. But before he could communicate them, it was necessary to set before it the revelations of G.o.d. A powerful hand was wanted to unlock the ma.s.sive gates of that a.r.s.enal of G.o.d's Word from which Luther had taken his arms, and to open to the people against the day of battle those vaults and antique halls which for many ages no foot had ever trod.

[Sidenote: LUTHER'S DESIRE--PRINCIPLES OF THE REFORM.]

Luther had already translated several fragments of the Holy Scripture; the seven penitential Psalms had been his first task.[67]

John the Baptist, Christ himself, and the Reformation had begun alike by calling men to repentance. It is the principle of every regeneration in the individual man, and in the whole human race. These essays had been eagerly received; men longed to have more; and this voice of the people was considered by Luther as the voice of G.o.d himself. He resolved to reply to the call. He was a prisoner within those lofty walls; what of that! he will devote his leisure to translating the Word of G.o.d into the language of his countrymen.

Erelong this Word will be seen descending from the Wartburg with him; circulating among the people of Germany, and putting them in possession of those spiritual treasures. .h.i.therto shut up within the hearts of a few pious men. "Would that this one book," exclaimed Luther, "were in every language, in every hand, before the eyes, and in the ears and hearts of all men!"[68] Admirable words, which, after a lapse of three centuries, an ill.u.s.trious body,[69] translating the Bible into the mother-tongue of every nation upon earth, has undertaken to realize. "Scripture without any comment," said he again, "is the sun whence all teachers receive their light."

[67] Psalms 6, 32, 38, 51, 102, 130, 147.

[68] Et solus hic liber omnium lingua, manu, oculis, auribus, cordibus versaretur. L. Epp. ii. 116.

[69] The Bible Society.

Such are the principles of Christianity and of the Reformation.

According to these venerable words, we should not consult the Fathers to throw light upon Scripture, but Scripture to explain the Fathers.

The reformers and the apostles set up the Word of G.o.d as the only light, as they exalt the sacrifice of Christ as the only righteousness. By mingling any authority of man with this absolute authority of G.o.d, or any human righteousness with this perfect righteousness of Christ, we vitiate both the foundations of Christianity. These are the two fundamental heresies of Rome, and which, although doubtless in a smaller degree, some teachers were desirous of introducing into the bosom of the Reformation.

[Sidenote: THE BIBLE IN THE STEAD OF MAN.]

Luther opened the Greek originals of the evangelists and apostles, and undertook the difficult task of making these divine teachers speak his mother tongue. Important crisis in the history of the Reformation!

from that time the Reformation was no longer in the hands of the reformer. The Bible came forward; Luther withdrew. G.o.d appeared, and man disappeared. The reformer placed THE BOOK in the hands of his contemporaries. Each one may now hear the voice of G.o.d for himself; as for Luther, henceforth he mingles with the crowd, and takes his station in the ranks of those who come to draw from the common fountain of light and life.

[Sidenote: TEMPTATIONS OF THE DEVIL.]

In translating the Holy Scriptures, Luther found that consolation and strength, of which he stood so much in need. Solitary, in ill health, and saddened by the exertions of his enemies and the extravagances of some of his followers,--seeing his life wearing away in the gloom of that old castle, he had occasionally to endure terrible struggles. In those times, men were inclined to carry into the visible world the conflicts that the soul sustains with its spiritual enemies; Luther's lively imagination easily embodied the emotions of his heart, and the superst.i.tions of the Middle Ages had still some hold upon his mind, so that we might say of him, as it has been said of Calvin with regard to the punishment inflicted on heretics: there was yet a remnant of popery in him.[70] Satan was not in Luther's view simply an invisible though real being; he thought that this adversary of G.o.d appeared to men as he had appeared to Jesus Christ. Although the authenticity of many of the stories on this subject contained in the Table-talk and elsewhere is more than doubtful, history must still record this failing in the reformer. Never was he more a.s.sailed by these gloomy ideas than in the solitude of the Wartburg. In the days of his strength he had braved the devil in Worms; but now all the reformer's powers seemed broken and his glory tarnished. He was thrown aside; Satan was victorious in his turn, and in the anguish of his soul Luther imagined he saw his giant form standing before him, lifting his finger in threatening att.i.tude, exulting with a bitter and h.e.l.lish sneer, and gnashing his teeth in fearful rage. One day especially, it is said, as Luther was engaged on his translation of the New Testament, he fancied he beheld Satan, filled with horror at his work, tormenting him, and prowling round him like a lion about to spring upon his prey. Luther, alarmed and incensed, s.n.a.t.c.hed up his inkstand and flung it at the head of his enemy. The figure disappeared, and the missile was dashed in pieces against the wall.[71]

[70] Michelet, in his _Memoires de Luther_, devotes more than thirty pages to the various accounts of these Satanic visitations.

[71] The keeper of the Wartburg still carefully directs the traveller's attention to the spots made by Luther's inkstand.

Luther's sojourn in the Wartburg began to be insupportable to him. He felt indignant at the timidity of his protectors. Sometimes he would remain a whole day plunged in deep and silent meditation, and awakened from it only to exclaim, "Oh, that I were at Wittemberg!" At length he could hold out no longer; there has been caution enough; he must see his friends again, hear them, and converse with them. True, he runs the risk of falling into the hands of his enemies, but nothing can stop him. About the end of November, he secretly quitted the Wartburg, and set out for Wittemberg.[72]

[72] Machete er sich heimlich aus seiner Patmo auf. L. Opp. xviii.

238.