[Sidenote: MELANCTHON'S VISIT TO HIS MOTHER.]

The marriage of Melancthon gave a domestic hearth to the Reformation.

There was, thenceforth, in Wittemberg, a family whose house was open to all those whom the principle of a new life now animated. The concourse of strangers was immense.[230] Melancthon was waited on for a thousand different affairs, and his rule was never to deny himself to any body.[231] The young professor was particularly skilful in concealing his own good deeds. If he had no more money he secretly carried his silver plate to some merchant, never hesitating to part with it, provided he had the means of a.s.sisting those who were in distress. "Hence," says his friend, Camerarius, "it would have been impossible for him to provide for his own wants and those of his family had not a divine and hidden blessing from time to time furnished him with the means." He carried his good nature to an extreme. He had some antique medals of gold and silver, which were extremely curious. One day when showing them to a stranger who was visiting him, Melancthon said, "Take any one of them you wish." "I wish them all," replied the stranger." "I confess," says Philip, "I was at first offended at the selfishness of the request; however I gave them to him."[232] Melancthon's writings had a savour of antiquity. This, however, did not prevent them from exhaling the sweet savour of Christ, while it gave them an inexpressible charm. There is not one of his letters to his friends which does not contain some very apt allusion to Homer, Plato, Cicero, and Pliny, while Christ is always brought forward as his master and his G.o.d. Spalatin had asked him for an explanation of our Saviour's words--"_Without me ye can do nothing_," (John, xv, 5). Melancthon refers him to Luther--"_Cur agam gestum spectante Roscio?_ as Cicero expresses it;[233] and then continues, "This pa.s.sage means that we must be absorbed by Christ, so that it is no longer we that act, but Christ that liveth in us. As in his person the Divine has been incorporated with the human nature, so must man be incorporated with Jesus Christ by faith."

[230] Videres in aedibus illis perpetuo accedentes et introeuntes et discedentes atque exeuntes aliquos. (Camerar. Vita Melancth. p. 40.) In that house you would constantly see persons approaching and entering, or coming out and going away.

[231] Ea domus disciplina erat, ut nihil cuiquam negaretur. (Ibid.)

[232] Sed dedisse nihilominus illos. (Camerar. Vita Melancth. p. 43.)

[233] Why should I play a part and Roscius be a looker on? (Corp. Ref.

Ep. April 13, 1520.)

The distinguished scholar's habit was to go to bed shortly after supper, and get up to his studies at two or three in the morning.[234]

During these early hours his best works were composed. His ma.n.u.scripts usually lay on his table exposed to the view of all who came and went, so that several were stolen. When he had a party of his friends, he asked one or other of them, before they sat down to table, to read some short composition in prose or verse. During his journeys he was always accompanied by some young persons with whom he conversed in a manner at once instructive and amusing. If the conversation flagged, each of them had to repeat in his turn some pa.s.sage taken from the ancient poets. He often had recourse to irony, but always tempered it with great gentleness. "He stings and cuts," said he of himself, "but still without doing any harm."

[234] Surgebat mox aut non longo intervallo post mediam noctem.

(Camerar, p. 56.)

The acquisition of knowledge was his ruling pa.s.sion. The aim of his life was to diffuse literature and instruction. Let us not forget, that with him the first place in literature was given to the Holy Scriptures, and only a secondary place to the ancient cla.s.sics. "My sole object," said he, "is the defence of literature; we must, by our example, inspire youth with an admiration of literature, and make them love it for itself, and not for the pecuniary profit which it may be made to yield. The downfall of literature involves the destruction of all that is good--of religion and morals--of things human and divine.[235]... The better a man is, the more ardently does he exert himself in favour of learning, for he knows that the most pernicious of all pests is ignorance."

[235] Religionem, mores, humana divinaque omnia labefactat literarum inscitia. (Corp. Ref. i, 207, July 22, 1520.)

[Sidenote: LUTHER'S DISCOURSE.]

Some time after his marriage, Melancthon went to Bretten, in the Palatinate, accompanied by Camerarius and other friends, to pay a visit to his affectionate mother. On coming in sight of his native town, he dismounted from his horse, threw himself on his knees, and thanked G.o.d for permitting him to see it again. Margaret, on embracing her son, almost fainted with joy. She would have had him reside at Bretten, and earnestly entreated him to continue in the faith of his fathers. On this head, Melancthon excused himself, but with great tenderness, that he might not give offence to the conscientious feelings of his mother; he had great difficulty in parting with her, and whenever a traveller brought him news of his native town, he rejoiced, to use his own expression, as if he had renewed the joys of his childhood. Such was the character of one of the greatest instruments employed in the religious revolution of the sixteenth century.

The domestic calmness and studious activity of Wittemberg was, however, disturbed by a commotion, the consequence of a rupture which took place between the students and the citizens. The Rector betrayed great weakness. One may suppose how deeply Melancthon was grieved when he saw these disciples of literature committing such excesses. Luther felt indignant, and had no idea of trying to gain them over by a false condescension. The disgrace which these disorders brought upon the university stung him to the heart.[236] Having mounted the pulpit, he inveighed in strong terms against these commotions, calling upon both parties to submit to the authorities.[237] His discourse produced great irritation; "Satan," says he, "unable to attack us from without, is trying to do us mischief from within. Him I fear not, but I fear lest the wrath of G.o.d be kindled against us for not having duly received his word. During the three last years I have been thrice exposed to great danger. In 1518, at Augsburg; in 1519, at Leipsic; and now, in 1520, at Wittemberg. It is neither by wisdom nor by arms that the renovation of the Church will be accomplished, but by humble prayers, and by an intrepid faith which puts Jesus Christ on our side.[238] O, my friend! unite your prayers to mine, that the evil spirit may not be able, by means of this small spark, to kindle a vast conflagration."

[236] Urit me ista confusio academiae nostrae. (L. Ep. i, p. 467.)

[237] Commendans potestatem magistratuum. (Ibid.)

[238] .... Nec prudentia nec armis, sed humili oratione et forti fide, quibus obtineamus Christum pro n.o.bis. (Ibid. p. 469.)

CHAP. VI.

The Gospel In Italy--Discourse on the Ma.s.s--The Babylonish Captivity of the Church--Baptism--Abolition of Vows--Progress of the Reformation.

[Sidenote: THE GOSPEL IN ITALY. LUTHER'S DISCOURSE ON THE Ma.s.s.]

But fiercer combats awaited Luther. Rome was brandishing the sword with which she had resolved to attack the gospel. Her threatened sentence, however, so far from dispiriting the Reformer increased his courage. The blows of this arrogant power gave him little concern. He will himself give more formidable blows, and thereby neutralize those of his adversaries. While Transalpine consistories are fulminating their anathemas against him, he will, with the sword of the gospel, pierce to the very heart of the Italian states. Luther having been informed, by letters from Venice, of the favourable reception which had been given to his opinions, felt an ardent desire to carry the gospel over the Alps. Evangelists must be found to transport it. "I wish," said he, "that we had living books, I mean preachers,[239] and that we could multiply them, and afford them protection in all quarters, in order that they might convey the knowledge of holy things to the people. The prince could not do a work more worthy of him. Were the inhabitants of Italy to receive the truth our cause would be una.s.sailable." It does not appear that this project of Luther was realised. It is true that, at a later period, evangelists, even Calvin himself, sojourned for a while in Italy, but at this time the design was not followed out. He had applied to one of the great ones of the earth. Had he made his appeal to men low in station, but full of zeal for the kingdom of G.o.d, the result might have been very different. The idea at this period was, that every thing behoved to be done by governments. The a.s.sociation of private individuals, by which so much is now accomplished in Christendom, was almost unknown.

[239] Si vivos libros, hoc est concionatores possemus multiplicare...

(L. Ep. i, p. 491.)

If Luther did not succeed in his plans of spreading the truth in a distant country, he was only the more zealous in proclaiming it himself. At this time his discourse, 'On the Holy Ma.s.s,'[240] was delivered at Wittemberg. In it he inveighed against the numerous sects of the Romish Church, and justly reproached it with its want of unity.

"The multiplicity of spiritual laws," said he, "has filled the world with sects and divisions. Priests, monks, and laics, have shown more hatred of each other than subsists between Christians and Turks. What do I say? Priests are mortal enemies of priests, and monks of monks.

Each is attached to his particular sect, and despises all others.

There is an end of Christian love and unity." He then attacks the idea that the ma.s.s is a sacrifice, and has any efficacy in itself. "The best thing in every sacrament, and consequently in the Supper, is the word and promises of G.o.d. Without faith in this word, and these promises, the sacrament is dead; a body without a soul, a flagon without wine, a purse without money, a type without an ant.i.type, the letter without the spirit, a casket without its diamond, a scabbard without its sword."

[240] L. Op. (L.) xvii, p. 490.

[Sidenote: THE "BABYLONISH CAPTIVITY OF THE CHURCH." VOWS.]

Luther's voice, however, was not confined to Wittemberg; and if he failed to procure missionaries to carry his instructions to distant lands, G.o.d provided him with a missionary of a new description. The art of printing supplied the place of evangelists. The press was destined to make a breach in the Roman fortress. Luther had prepared a mine, the explosion of which shook the Roman edifice to its very foundations. This was his famous treatise on the _Babylonish Captivity of the Church_, which appeared 6th October, 1520.[241] Never had man displayed such courage in such critical circ.u.mstances.

[241] L. Op. Lat. xi. 63, and Leip. xvii, p. 511.

In this writing he first enumerates, with a kind of ironical pride, all the advantages for which he is indebted to his enemies.

"Whether I will or not," says he, "I daily become more learned, spurred on as I am by so many celebrated masters. Two years ago I attacked indulgences, but with so much fear and indecision, that I am now ashamed of it. But, after all, the mode of attack is not to be wondered at, for I had n.o.body who would help me to roll the stone." He returns thanks to Prierio, Eck, Emser, and his other opponents, and continues--"I denied that the papacy was of G.o.d, but I granted that it had the authority of man. Now, after reading all the subtleties by which these sparks prop up their idol, I know that the papacy is only the kingdom of Babylon, and the tyranny of the great hunter Nimrod. I therefore beg all my friends, and all booksellers, to burn the books which I wrote on this subject, and to subst.i.tute for them the single proposition--'_The papacy is a general chace, by command of the Roman pontiff, for the purpose of running down and destroying souls_.'"[242]

[242] "Papatus est robusta venatio Romani Episcopi." The papacy is a vigorous hunt by the Roman bishop.

Luther afterwards attacks the prevailing errors on the sacraments, on monastic vows, etc. The seven sacraments of the Church he reduces to three--viz., baptism, penitence, and the Lord's supper. He then proceeds to baptism, and when discussing it dwells especially on the excellence of faith, and makes a vigorous attack upon Rome. "G.o.d,"

says he, "has preserved this single sacrament to us clear of human traditions. G.o.d has said, '_Whoso believeth_, and is _baptized_, shall be saved.' This divine promise must take precedence of all works however splendid, of all vows, all satisfactions, all indulgences, all that man has devised. On this promise, if we receive it in faith, all our salvation depends. If we believe, our heart is strengthened by the divine promise, and though all else should abandon the believer, this promise will not abandon him. With it he will resist the adversary who a.s.saults his soul, and will meet death though pitiless, and even the judgment of G.o.d himself. In all trials his comfort will be to say, 'G.o.d is faithful to his promises, and these were pledged to me in baptism; if G.o.d be for me, who can be against me?' Oh, how rich the Christian, the baptized! Nothing can destroy him but his own refusal to believe."

[Sidenote: PROGRESS OF THE REFORMATION.]

"It may be that, to my observations on the necessity of faith will be opposed the baptism of little children. But as the Word of G.o.d is powerful to change even the heart of the wicked, though neither less deaf, nor less impotent than a little child; so the prayer of the Church, to which all things are possible, changes the little child by means of the faith which G.o.d is pleased to pour into its soul, and so cleanses and renews it."[243]

[243] "Sicut enim verb.u.m Dei potens est dum sonat, etiam impii cor immutare, quod non minus est surdum et incapax quam ullus parvulus, ita per orationem Ecclesiae offerentis et credentis parvulus, fide infusa mutatur, mundatur, et renovatur." (L. Op. Lat. ii, p. 77.)

After explaining the doctrine of baptism, Luther employs it as a weapon against the papacy. In fact, if the Christian finds complete salvation in the renewal which accompanies the baptism of faith, what need has he of the prescriptions of Rome?

"Wherefore," says Luther, "I declare that neither the pope, nor the bishop, nor any man whatever, is ent.i.tled to impose the smallest burden on a Christian--at least without his consent. Whatsoever is done otherwise is done tyrannically.[244] We are free of all men. The vow which we made in baptism is sufficient by itself alone, and is more than all we could ever accomplish.[245] Therefore, all other vows may be abolished. Let every one who enters the priesthood, or a religious order, consider well that the works of a monk or a priest, how difficult soever they may be, are, in the view of G.o.d, in no respect superior to those of a peasant labouring in the field, or a woman attending to the duties of her house.[246] G.o.d estimates all these things by the rule of faith. And it often happens that the simple labour of a man-servant, or a maid-servant, is more agreeable to G.o.d than the fastings and works of a monk, these being deficient in faith.... The Christian people is the people of G.o.d led away into captivity, to Babylon, and there robbed of their baptism."

[244] "Dico itaque, neque papa, neque episcopus, neque ullus hominum habet jus unius syllabae const.i.tuendae super Christianum hominem, nisi id fiat ejusdem consensu; quidquid aliter fit, tyrannico spiritu fit."

(Ibid. p. 77.)

[245] "Generali edicto tollere vota .... abunde enim vovimus in baptismo, et plus quam possimus implere." (Ibid, p. 78.) There ought to be a general edict abolishing vows ... for in baptism we vow enough, and more than we can perform.

[246] "Opera quantum libet sacra et ardua religiosorum et sacerdotum, in oculis Dei prorsus nihil distare ab operibus rustici in agro laborantis aut mulieris in domo sua curantis." (Ibid.)

Such were the weapons by which the religious revolution whose history we are tracing was accomplished. First, the necessity of faith was established, and then the reformers used it as a hammer to break superst.i.tion in pieces. They attacked error with that divine power which removes mountains. These, and many similar pa.s.sages of Luther circulated in towns, convents, and the country, were the leaven which leavened the whole lump.

[Sidenote: MILt.i.tZ AT EISLEBEN.]

The conclusion of this famous production on the captivity of Babylon is in the following terms:--

"I learn that a new papal excommunication has been prepared against me. If so, the present book may be regarded as part of my future recantation. In proof of my obedience, the rest will soon follow, and the whole will, with the help of Christ, form a collection, the like to which Rome never saw or heard before."