History of the Reformation in the Sixteenth Century
Chapter 75 : At this time arrived at Wittemberg a man who, like Melancthon, was destined to be Luthe

At this time arrived at Wittemberg a man who, like Melancthon, was destined to be Luther's friend through life, and to console him at the moment of his departure.[454] It was a priest of thirty-six years of age, named Bugenhagen, who had fled from the severities with which the Bishop of Camin, and Prince Bogislas of Pomerania, persecuted the friends of the gospel of all cla.s.ses--clergy, citizens, and literati.[455] Of a senatorial family at Wollin in Pomerania, from which he is commonly called 'Pomera.n.u.s', Bugenhagen, at twenty years of age, began to teach at Treptow. Youth flocked to hear him, while n.o.bles and learned men vied with each other for his society. He was a diligent student of the Holy Scriptures, and prayed to G.o.d to instruct him.[456] One day towards the end of December, 1520, when he was supping with several friends, Luther's treatise on the _Captivity of Babylon_ was put into his hands. After turning it over, he exclaimed, "Many heretics have infested the Church since our Saviour died, but never was there one more pestilential than the author of this work."

Having taken the book home with him, and read it over and over, his views entirely changed; new truths presented themselves to his mind, and returning some days afterwards to his companions, he said to them, "The whole world is fallen into Cimmerian darkness. This man and none but he sees the truth."[457] Some priests, a deacon, even the abbot himself, received the pure doctrine of salvation, and preaching it with power, "soon," (says a historian,) "turned away their hearers from human superst.i.tions to the sole efficacious merit of Jesus Christ."[458] Then persecution burst forth. Several were already immured in dungeons, when Bugenhagen escaped from his enemies, and arrived at Wittemberg. "He suffers for the love of the gospel,"

immediately wrote Melancthon to the Elector's chaplain, "where could he fly if not to our as????, (asylum,) to the protection of our prince?"[459]

[454] Venit Vittembergam paullo ante iter Lutheri ad comitia Wormatiae indicta. (Melch. Adam. Vita Bugenhagii, p. 314.)

[455] Sacerdotes cives et scholasticos in vincula conjecit. (Ibid., p.

313.)

[456] Precesque adjunxit, quibus divinitus se regi ac doceri petivit.

(Ibid., p. 312.)

[457] ... In Cimmeriis tenebris versatur; hic vir unus et solus verum videt. (Ibid., p. 313.)

[458] A superst.i.tionibus ad unic.u.m Christi meritum traducere. (Ibid.)

[459] Corp. Refor., i, p. 361.

[Sidenote: MELANCTHON. AMSDORFF. SCHURFF. SUAVEN.]

But none received Bugenhagen with so much delight as Luther. It was arranged between them that, immediately after the Reformer's departure, Bugenhagen should begin to expound the Psalms. Thus divine Providence brought this powerful mind to aid in supplying the place of him whom Wittemberg was going to lose. Placed a year after at the head of the church of this town, Bugenhagen presided over it for thirty-six years. Luther distinguished him by the name of _The Pastor_.

Luther behoved to depart. His alarmed friends thought that unless G.o.d miraculously interposed, he was going to death. Melancthon, who had left his native country, had become attached to Luther with all the affection of his soul. "Luther," said he, "is to me in place of all my friends: I feel him to be greater and more admirable than I can express. You know how Alcibiades admired his Socrates;[460] but I admire Luther in a higher sense, for he is a Christian." Then he added the simple but beautiful expression, "Every time I contemplate him, I find him even greater than himself."[461] Melancthon wished to follow Luther in his dangers. But their common friends, and doubtless the doctor himself, were against it. Must not Philip supply the place of his friend? and, should that friend never return, who would direct the cause of the Reformation? "Ah! would to G.o.d," said Melancthon, resigned, but grieved, "would to G.o.d I had been allowed to go with him."[462]

[460] "Alcibiades was persuaded that the demon of Socrates was a.s.sistance which the G.o.ds sent to instruct and save." (Plutarch's Life of Alcibiades.)

[461] "Quem quoties contemplor, se ipso subinde majorem judico."

(Corp. Ref., i, p. 264.)

[462] "Utinam licuisset mihi una proficisci." (Ibid., p. 365.)

The ardent Amsdorff immediately declared that he would accompany the doctor. His strong soul felt a pleasure in exposing itself to danger.

His high bearing enabled him to appear fearless before an a.s.sembly of kings. The Elector had invited to Wittemberg, as professor of law, Jerome Schurff, the son of a physician of St. Gall, a celebrated man, of great meekness of temper, and a very intimate friend of Luther. "He has not yet summoned up courage," said Luther, "to p.r.o.nounce sentence of death on a single malefactor."[463] Yet this timid individual volunteered to act as the doctor's counsel on this dangerous journey.

A young Danish student named Peter Suaven, who boarded with Melancthon, and afterwards distinguished himself by his labours in Pomerania and Denmark, also declared that he would accompany his master. The youth in schools were ent.i.tled to have their representative beside the champion of truth.

[463] L. Op. (W.) xxii, p. 2067, 1819.

[Sidenote: HUTTEN TO CHARLES V.]

Germany was moved at the thought of the dangers which threatened the representative of her people, and found a voice well fitted to express her fears. Ulric von Hutten shuddered at the thought of the blow about to be struck at his country, and, on the 1st of April wrote directly to Charles V as follows:--"Most excellent emperor, you are on the point of destroying us, and yourself with us. What is intended in this affair of Luther but just to destroy our liberty and abridge your power? There is not throughout the whole breadth of the empire a good man who does not feel the liveliest interest in this business.[464]

The priests alone are in arms against Luther because he is opposed to their excessive power, their shameful luxury, their depraved lives, and has pleaded for the doctrine of Christ, his country's freedom, and purity of manners.

[464] "Neque enim quam lata est Germania, ulli boni sunt...." (L. Op.

Lat. ii. p. 182, verso.)

"O emperor! dismiss from your presence those orators of Rome, those bishops and cardinals who would prevent every thing like reform. Did you not observe the sadness of the people on seeing you on your arrival approach the people surrounded by those wearers of red hats, by a herd of priests and not a band of valiant warriors?

"Do not give up your sovereign majesty to those who would trample it under their feet! Have pity on us! Do not in your ruin drag the whole nation along with you! Place us amid the greatest perils, under the swords of the enemy and the canon's mouth;[465] let all nations conspire against us; let all armies a.s.sail us, so that we may be able openly to manifest our valour, and not be thus vanquished and enslaved in the dark, like women, without arms and without a struggle.... Ah!

our hope was that you would deliver us from the yoke of the Romans and overthrow the pontifical tyranny. G.o.d grant that the future may turn out better than the commencement.

[465] "Duc nos in manifestum potius periculum, duc in ferrum, duc in ignes...." (Ibid. p. 183.)

"All Germany kneels before you; she supplicates you with tears, implores your aid, your pity, your faith, and, by the holy memory of those Germans, who, when the whole world was subjugated to Rome, refused to bend their head before that proud city, conjures you to save her, restore her to herself, deliver her from slavery, and avenge her of her tyrants!..."[466]

[466] Omnem nunc Germaniam quasi ad genua provolutum tibi.... (Ibid., p. 184.)

So spoke Germany to Charles V through the instrumentality of the knight. The emperor paid no attention to the letter; perhaps threw it disdainfully from him to one of his secretaries. He was a Fleming, and not a German. Personal aggrandis.e.m.e.nt, not the liberty and glory of the empire, was the object of all his desires.

CHAP. VII.

Departure for the Diet of Worms--Luther's Adieu--His Condemnation Published--Cavalcade near Erfurt--Meeting of Jonas and Luther--Luther in his old Convent--Luther Preaches at Erfurt--Incident--Faith and Works--Concourse of People--Luther's Courage--Luther to Spalatin--Halt at Frankfort--Fears at Worms--Plan of the Imperialists--Luther's Firmness.

[Sidenote: DEPARTURE FOR THE DIET OF WORMS.]

The 2nd of April had arrived, and Luther behoved to take leave of his friends. After writing a note to Lange to intimate that he would spend the following Thursday or Friday at Erfurt,[467] he bade adieu to his colleagues. Turning to Melancthon he said to him, in a tone which betrayed emotion, "If I do not return, and my enemies put me to death, O, my brother, cease not to teach, and remain firm in the truth.

Labour in my stead, since I shall not be able to labour any longer for myself. If you live, it matters little though I perish."[468] Then, committing himself to the hand of Him who is faithful and true, Luther took his seat and quitted Wittemberg. The town council had provided him with a modest carriage with a cloth covering which might be put on or off at pleasure. The imperial herald, clad in his insignia, and wearing the imperial eagle, was on horseback in front, followed by his servant. Next followed Luther, Schurff, Amsdorff, and Suaven in their carriage. The friends of the gospel, the citizens of Wittemberg, in deep emotion, were invoking G.o.d, and shedding tears. Such was Luther's departure.

[467] "Omnem nunc Germaniam quasi ad genua provolutam tibi ..." (L.

Op. Lat. ii, p. 184.)

[468] L. Ep. i, p. 580.

[Sidenote: LUTHER'S CONDEMNATION PUBLISHED.]

He soon observed that the hearts of those whom he met were filled with gloomy forebodings. At Leipsic no honour was paid to him. He only received the usual present of wine. At Naumburg he met a priest, probably J. Langer, a man of stern zeal, who carefully preserved in his study the portrait of the famous Jerome Savonarola of Ferrara, who was burnt at Florence in 1498, by order of pope Alexander VI, as a martyr to liberty and morality, as well as a confessor of evangelical truth. Having taken the portrait of the Italian martyr, the priest came up to Luther, and held out the portrait to him without speaking.

Luther understood what the dumb figure intimated, but his intrepid soul remained firm. "It is Satan," said he, "who, by these terrors, would fain prevent a confession of the truth from being made in the a.s.sembly of the princes, because he foresees the blow which this will give to his kingdom."[469] "Adhere firmly to the truth which thou hast perceived," said then the priest to him gravely, "and thy G.o.d will also adhere firmly to thee."[470]

[469] "Terrorem hunc a Sathana sibi dixit adferri...." (Melch. Adam., p. 117.)

[470] Er wolle bey der erkandten Wahrbeyt mit breytem Fuss aushalten ... (Mathesius Historien, p. 23)--the quotation from the first edition of 1566.

Having spent the night at Naumburg, where the burgomaster had hospitably entertained him, Luther arrived next evening at Weimar. He was scarcely a moment there when he heard loud cries in all directions. They were publis.h.i.+ng his condemnation. "Look," said the herald to him. He looked, and his astonished eyes beheld imperial messengers traversing the town, and posting up the imperial edict, which ordered his writings to be laid before the magistrates. Luther had no doubt that these harsh measures were exhibited before-hand, to deter him from coming, that he might afterwards be condemned for having refused to appear. "Well, doctor, will you go on?" said the imperial herald to him in alarm. "Yes," replied Luther, "though put under interdict in every town, I will go on: I confide in the emperor's safe-conduct."

At Weimar, Luther had an audience of the Elector's brother, Duke John, who was then residing there. The prince invited him to preach. He consented, and from his heart, now under deep emotion, came forth the words of life. John Voit, the friend of Frederick Myconius, a Franciscan monk, heard him, and being converted to evangelical doctrine, quitted the convent two years after. At a later period, he became professor of theology at Wittemberg. The duke gave Luther the money necessary for his journey.

From Weimar the Reformer proceeded to Erfurt. It was the town of his youth, and he hoped to see his friend Lange, provided, as he had written him, he could enter the town without danger.[471] He was still three or four leagues off, near the village of Nora, when he saw a troop of hors.e.m.e.n appear in the distance. Were they friends, or were they enemies? Shortly Crotus, the rector of the university, Eoba.n.u.s Hesse, Melancthon's friend, whom Luther called the king of poets, Euricius Cordus, John Draco, and others, to the number of forty, members of the senate, the university, and the munic.i.p.ality, all on horseback, saluted him with acclamation. A mult.i.tude of the inhabitants of Erfurt covered the road, and gave loud expression to their joy. All were eager to see the mighty man who had ventured to declare war against the pope.

[471] "Nisi periculum sit Erfordiam ingredi." (L. Ep. i, p. 580.)

[Sidenote: JUSTUS JONAS.]

A young man of twenty-eight, named Justus Jonas, had got the start of the party.[472] Jonas, after studying law at Erfurt, had been appointed rector of the university in 1519. Illumined by the evangelical light which then radiated in all directions, he felt desirous to become a theologian. "I believe," wrote Erasmus to him, "that G.o.d has elected you as an instrument to spread the glory of his Son Jesus."[473] All Jonas' thoughts were turned to Wittemberg and Luther. Some years before, when only a student of law, being of an active enterprising spirit, he had set out on foot, accompanied by some friends, and in order to reach Erasmus, then at Brussels, had traversed forests infested by robbers, and towns ravaged by the plague. Will he not now confront other dangers in order to accompany the Reformer to Worms? He earnestly begged the favour, and Luther consented. Thus met these two doctors, who were to labour through life in the renovation of the Church. Divine Providence gathered around Luther men destined to be the light of Germany: the Melancthons, the Amsdorffs, the Bugenhagens, the Jonases. On his return from Worms, Jonas was appointed provost of the Church of Wittemberg, and doctor in theology. "Jonas," said Luther, "is a man whose life would deserve to be purchased at a large price, in order to detain him on the earth."[474] No preacher ever surpa.s.sed him in the gift of captivating his hearers. "Pomera.n.u.s is an expositor," said Melancthon, "and I am a dialect.i.tian,--Jonas is an orator. The words flow from his lips with surpa.s.sing grace, and his eloquence is overpowering. But Luther is beyond us all."[475] It seems that nearly about the same time a companion of Luther's childhood, one of his brothers, joined the escort.

[472] Hos inter qui nos praevenerant, ibat Jonas, Ille decus nostri, primaque fama Chori.--(Eob. Hessi Elegia secuada.)