A fresh storm had just burst upon him. At last the Sorbonne had spoken out. That celebrated school of Paris, the first authority in the Church after the pope, the ancient and venerable source whence theological teaching had proceeded, had given its verdict against the Reformation.

The following are some of the propositions condemned by this learned body. Luther had said, "G.o.d ever pardons and remits sins gratuitously, and requires nothing of us in return, except that in future we should live according to righteousness." And he had added, "Of all deadly sins, this is the most deadly, namely, that any one should think he is not guilty of a d.a.m.nable and deadly sin before G.o.d." He had said in another place, "Burning heretics is contrary to the will of the Holy Ghost."

[Sidenote: MELANCTHON'S REPLY TO THE SORBONNE.]

To these three propositions, and to many others besides, which they quoted, the theological faculty of Paris replied, "Heresy!--let him be accursed!"[73]

[73] Determinatio theologorum Parisiensium super doctrina Lutherana.

Corp. Ref. i. 366-388.

But a young man, twenty-four years of age, of short stature, diffident, and plain in appearance, dared take up the gauntlet which the first college in the world had thrown down. They knew pretty well at Wittemberg what should be thought of these pompous censures; they knew that Rome had yielded to the suggestions of the Dominicans, and that the Sorbonne was led away by two or three fanatical doctors who were designated at Paris by satirical nicknames.[74] Accordingly, in his Apology, Melancthon did not confine himself to defending Luther; but, with that boldness which characterizes his writings, he carried the war into the enemy's camp. "You say he is a Manichean!--he is a Montanist!--let fire and f.a.ggot repress his foolishness! And who is Montanist? Luther, who would have us believe in Holy Scripture alone, or you, who would have men believe in the opinions of their fellow-creatures rather than in the Word of G.o.d?"[75]

[74] d.a.m.narunt triumviri _Beda_, _Quercus_, et _Christophorus_. Nomina sunt horum monstrorum etiam vulgo nunc nota _Belua_, _Stercus_, _Christotomus_. Zwinglii Epp. i. 176.

[75] Corp. Ref. i. 396.

[Sidenote: VISIT TO WITTEMBERG.]

To ascribe more importance to the word of a man than to the Word of G.o.d was in very truth the heresy of Monta.n.u.s, as it still is that of the pope and of all those who set the hierarchical authority of the Church or the interior inspirations of mysticism far above the positive declarations of the Sacred Writings. Accordingly the youthful master of arts, who had said, "I would rather lay down my life than my faith,"[76] did not stop there. He accused the Sorbonne of having obscured the Gospel, extinguished faith, and subst.i.tuted an empty philosophy in the place of Christianity.[77] After this work of Melancthon's, the position of the dispute was changed; he proved unanswerably that the heresy was at Paris and Rome, and the catholic truth at Wittemberg.

[76] Scias me positurum animam citius quam fidem. Ibid.

[77] Evangelium obscuratum est, fides extincta......Ex Christianismo, contra omnem sensum spiritus, facta est quaedam philosophica vivendi ratio. Ibid. 400.

Meanwhile Luther, caring little for the condemnations of the Sorbonne, was proceeding in his military equipment to the university. He was greatly distressed by various reports which reached him on the road of a spirit of impatience and independence that was showing itself among some of his adherents.[78] At length he arrived at Wittemberg without being recognised, and stopped at Amsdorff's house. Immediately all his friends were secretly called together;[79] and Melancthon among the first, who had so often said, "I would rather die than lose him."[80]

They came!--What a meeting!--what joy!--The captive of the Wartburg tasted in their society all the sweetness of christian friendship. He learnt the spread of the Reformation, the hopes of his brethren; and, delighted at what he saw and heard,[81] offered up a prayer,--returned thanks to G.o.d,--and then with brief delay returned to the Wartburg.

[78] Per viam vexatus rumore vario de nostrorum quorundam importunitate. L. Epp. ii. 109.

[79] Liess in der Stille seine Freunde fodern. L. Opp. xviii. 238.

[80] Quo si mihi carendum est, mortem fortius tulero. Corp. Ref. i.

453, 455.

[81] Omnia vehementer placent quae video et audio. L. Epp. ii. 109.

CHAPTER VI.

Fresh Reforms--Gabriel Zwilling on the Ma.s.s--The University--Melancthon's Propositions--The Elector--Monastic Inst.i.tutions attacked--Emanc.i.p.ation of the Monks--Disturbances--Chapter of the Augustine Monks--Carlstadt and the Ma.s.s--First Celebration of the Lord's Supper--Importance of the Ma.s.s in the Romish System.

[Sidenote: FRESH REFORMS--GABRIEL ZWILLING.]

Luther's joy was well founded. The work of the Reformation then made a great stride. Feldkirchen, always in the van, had led the a.s.sault; now the main body was in motion, and that power which carried the Reformation from the doctrine it had purified into the worship, life, and const.i.tution of the Church, now manifested itself by a new explosion, more formidable to the papacy than even the first had been.

Rome, having got rid of the reformer, thought the heresy was at an end. But in a short time everything was changed. Death removed from the pontifical throne the man who had put Luther under the ban of the Church. Disturbances occurred in Spain, and compelled Charles to visit his kingdom beyond the Pyrenees. War broke out between this prince and Francis I., and as if that were not enough to occupy the emperor, Soliman made an incursion into Hungary. Charles, thus attacked on all sides, was forced to forget the monk of Worms and his religious innovations.

About the same time, the vessel of the Reformation, which, driven in every direction by contrary winds, was on the verge of foundering, righted itself, and floated proudly above the waters.

It was in the convent of the Augustines at Wittemberg that the Reformation broke out. We ought not to feel surprise at this: it is true the reformer was there no longer; but no human power could drive out the spirit that had animated him.

For some time the Church in which Luther had so often preached re-echoed with strange doctrines. Gabriel Zwilling, a zealous monk and chaplain to the convent, was there energetically proclaiming the Reformation. As if Luther, whose name was at that time everywhere celebrated, had become too strong and too ill.u.s.trious, G.o.d selected feeble and obscure men to begin the Reformation which that renowned doctor had prepared. "Jesus Christ," said the preacher, "inst.i.tuted the sacrament of the altar in remembrance of his death, and not to make it an object of adoration. To worship it is a real idolatry. The priest who communicates alone commits a sin. No prior has the right to compel a monk to say ma.s.s alone. Let one, two, or three officiate, and let the others receive the Lord's sacrament under both kinds."[82]

[82] Einem 2 oder 3 befehlen Mess zu halten und die andern 12 von denen, das Sacrament _sub utraque specie_, mit empfahen. Corp. Ref. i.

460.

[Sidenote: THE PRIOR--THE UNIVERSITY.]

This is what Friar Gabriel required, and this daring language was listened to approvingly by the other brethren, and particularly by those who came from the Low Countries.[83] They were disciples of the Gospel, and why should they not conform in everything to its commands?

Had not Luther himself written to Melancthon in the month of August: "Henceforth and for ever I will say no more private ma.s.ses?"[84] Thus the monks, the soldiers of the hierarchy, emanc.i.p.ated by the Word, boldly took part against Rome.

[83] Der meiste Theil jener Parthei Niederlander seyn. Corp. Ref. i.

476.

[84] Sed et ego amplius non faciam missam privatam in aeternum. L. Epp.

ii. 36.

At Wittemberg they met with a violent resistance from the prior.

Calling to mind that all things should be done with order, they gave way, but with a declaration that to uphold the ma.s.s was to oppose the Gospel of G.o.d.

The prior had gained the day: one man had been stronger than them all.

It might seem, therefore, that this movement of the Augustines was one of those caprices of insubordination so frequently occurring in monasteries. But it was in reality the Spirit of G.o.d itself which was then agitating all Christendom. A solitary cry, uttered in the bosom of a convent, found its echo in a thousand voices; and that which men would have desired to confine within the walls of a cloister, went forth and took a bodily form in the very midst of the city.

[Sidenote: MELANCTHON'S PROPOSITION.]

Rumours of the dissensions among the friars soon spread through the town. The citizens and students of the university took part, some with, some against the ma.s.s. The elector's court was troubled.

Frederick in surprise sent his chancellor Ponta.n.u.s to Wittemberg with orders to reduce the monks to obedience, by putting them, if necessary, on bread and water;[85] and on the 12th of October, at seven in the morning, a deputation from the professors, of which Melancthon formed a part, visited the convent, exhorting the brothers to attempt no innovations,[86] or at least to wait a little longer.

Upon this all their zeal revived: as they were unanimous in their faith, except the prior who combated them, they appealed to Scripture, to the understanding of believers, and to the conscience of the theologians; and two days after handed in a written declaration.

[85] Wollen die Monche nicht Mess halten, sie werden's bald in der Kuchen und Keller empfinden. Corp. Ref. i. 461.

[86] Mit dem Mess halten keine Neuerung machen. Ibid.

The doctors now examined the question more closely, and found that the monks had truth on their side. They had gone to convince, and were convinced themselves. What ought they to do? their consciences cried aloud; their anxiety kept increasing: at last, after long hesitation, they formed a courageous resolution.

On the 20th of October, the university made their report to the elector. "Let your electoral highness," said they, after setting forth the errors of the ma.s.s, "put an end to every abuse, lest Christ in the day of judgment should rebuke us as he did the people of Capernaum."

Thus it is no longer a few obscure monks who are speaking; it is that university which for several years has been hailed by all the wise as the school of the nation; and the very means employed to check the Reformation are those which will now contribute to its extension.

Melancthon, with that boldness which he carried into learning, published fifty-five propositions calculated to enlighten men's minds.

"Just as, looking at a cross," said he, "is not performing a good work, but simply contemplating a sign that reminds us of Christ's death;

"Just as looking at the sun is not performing a good work, but simply contemplating a sign that reminds us of Christ and of his Gospel;

"So, partaking of the Lord's Supper is not performing a good work, but simply making use of a sign that reminds us of the grace that has been given us through Christ.