(Math. 15.)

The counsellors of the empire having intimated to the legate, through the Bishop of Trent, that Luther was provided with an imperial safe-conduct, and having caused it to be declared at the same time, that nothing was to be attempted against the doctor's person, De Vio became angry, and sharply replied in words characteristically Roman, "Very well, but I will do what the pope commands."[561] We know what this was.

[561] Luth. Op. (L.) xvii, 201.

CHAP. VII.

Communication to the Legate--Second Appearance--Luther's Declaration--The Legate's Reply--The Legate's Volubility--Luther's Request.

The next day[562] both parties prepared for the second interview, which promised to be decisive. The friends of Luther, who had resolved to accompany him to the legate, repaired to the convent of the Carmelites. The dean of Trent, and Peutinger, both counsellors of the emperor, and Staupitz, arrived in succession. Shortly after the doctor had the pleasure to see them joined by the Chevalier Philip von Feilitsch, and Doctor Ruhel, counsellors of the Elector, who had been ordered by their master to attend the conferences, and protect the liberty of Luther. They had arrived the previous evening, and were, says Mathesius, to stand at his side, as at Constance the Chevalier de Chlum stood at the side of John Huss. The doctor, moreover, took a notary, and accompanied with all these friends, proceeded to the legate.

[562] Wednesday 12th October.

At this moment Staupitz came up to him; he thoroughly comprehended Luther's situation, and knew that if he did not fix his eye solely on the Lord, who is the deliverer of his people, he must succ.u.mb. "My dear brother," said he to him seriously, "constantly remember that you have begun these things in the name of the Lord Jesus Christ." Thus G.o.d surrounded his humble servant with consolation and encouragement.[563]

[563] Seckend., p. 137.

Luther, on arriving at the cardinal's, found a new opponent. This was the prior of the Dominicans of Augsburg, who was seated at the side of his chief. Luther, agreeably to the resolution which he had formed, had written his reply, and, after the usual salutations, with a firm voice read the following declaration:--

"I declare that I honour the holy Roman Church, and that I will continue to honour it. I have sought the truth in public discussions; and all that I have said I regard, even at this hour, as just, true, and Christian. Still I am a man, and maybe mistaken. I am, therefore, disposed to receive instruction and correction in the things in which I may have erred. I declare myself ready to reply, by word of mouth or by writing, to all the objections and all the charges which my lord the legate may bring against me. I declare myself ready to submit my theses to the four universities of Basle, Friburg in Brisgau, Louvain, and Paris; and to retract what they declare to be erroneous. In a word, I am ready to do all that may be demanded of a Christian. But I protest solemnly against the course which is sought to be given to this affair, and against the strange pretension of constraining me to retract without having refuted me."[564]

[564] Loscher, ii, 463; Luth. Op. (L.) xvii, p. 181, 209.

Undoubtedly, nothing could be more equitable than these proposals of Luther, and yet they must have been very embarra.s.sing to a judge whose decision had been prescribed to him beforehand. The legate, who had not expected this protestation, sought to conceal his uneasiness by pretending to laugh at it, and a.s.suming an exterior of gentleness, said to Luther, smiling, "This protestation is unnecessary, I will not dispute with you either in public or in private, but I purpose to arrange the affair kindly, and like a father." The whole policy of the cardinal consisted in putting aside the strict forms of justice, which afford protection to those who are prosecuted, and in treating the affair only as one of administration between superior and inferior;--a commodious method, in as much as it opens up a wide field for arbitrary procedure.

Still maintaining the most affectionate manner, "My dear friend," said De Vio, "abandon, I pray you, a useless design. Rather return to yourself, acknowledge the truth, and I am ready to reconcile you with the Church and the sovereign bishop. Whether you will or not, it matters little. It will be hard for you to kick against the p.r.i.c.ks...."

Luther, who saw himself treated as if he were already proved a rebellious child, rejected of the Church, exclaimed, "I cannot retract; but I offer to answer, and in writing. "We had enough of debating yesterday."[565]

[565] "Digladiatum," battled. (Luth. Ep. i, p. 181.)

De Vio was irritated at this expression, which reminded him that he had not acted with sufficient prudence; but he recovered himself, and said with a smile, "Debating, my dear son! I did not debate with you.

I have no wish to debate; but in order to please the most serene Elector Frederick, I am willing to hear you, and exhort you amicably and paternally."

Luther did not comprehend why the legate should have been so much offended at the expression which he had used; for, thought he, if I had not wished to speak politely, I would have said, not _debated_, but _disputed_, and _wrangled_,--for that was truly what we did.

Still De Vio, who felt that before the respectable witnesses who were present at the conference it was at least necessary to seem to try to convince Luther to return to the two propositions, which he had singled out as fundamental errors, thoroughly resolved to let the Reformer speak as little as possible. Strong in his Italian volubility he overwhelms him with objections, to which he does not wait for a reply. Sometimes he jests, sometimes he scolds; he declaims with impa.s.sioned heat, mixes up the most heterogeneous subjects, quotes St.

Thomas and Aristotle, cries, and gets into a pa.s.sion with all who differ with him in opinion, and then apostrophises Luther. Luther, more than ten times, tries to speak, but the legate instantly interrupts him, and showers down menaces upon him. Retractation!

retractation! is the whole sum of his demand; he thunders, and domineers, and insists on having all the talk to himself.[566]

Staupitz interferes to stop the legate. "Have the goodness," says he, "to give Doctor Martin time to answer." But the legate recommences his discourse, quotes the _extravagants_ and the opinions of St. Thomas, determined to harangue during the whole interview. If he cannot convince, and if he dares not strike, he at least can stun.

[566] Luth. Op. (L.) xvii. pp. 181, 209. "Decies fere cpi ut loquerer, toties rursus tonabat et solus regnabat." I began almost ten times to speak, but he again as often thundered and reigned alone.

Luther and Staupitz saw clearly that they must abandon the hope, not only of enlightening De Vio by discussion, but also of making a useful profession of faith. Luther, therefore, resumed the request which he had made at the commencement, and which the cardinal had then evaded.

Since he was not permitted to speak, he asked that he might, at least, be allowed to write, and send his written reply to the legate.

Staupitz supported him; several others who were present joined their entreaties, and Cajetan, notwithstanding of all his repugnance for what was written, (for he remembered that what is written remains,) at last consented. The meeting broke up. The hope of terminating the affair at this interview was adjourned, and it became necessary to await the result of a subsequent conference.

The permission which the general of the Dominicans gave Luther to prepare an answer, and to answer in writing, the two distinct and articulate accusations which he had made, touching indulgences and faith, was nothing more than justice demanded, and yet we are obliged to De Vio for it, as a mark of moderation and impartiality.

Luther left the cardinal's palace delighted that his request had been granted. In going and returning he was the object of public attention.

All enlightened men were interested in his case, as if it had been their own, for it was felt that the cause then pleaded at Augsburg was the cause of the gospel, justice, and liberty. The lowest of the people alone were with Cajetan; and of this he doubtless gave some significant hints to the Reformer, who afterwards spoke of them.[567]

[567] Luth. Op. (L.) xvii, p.186.

It became more and more evident that the legate had no wish to hear any more from Luther than the words "I retract;" and these Luther was resolved not to p.r.o.nounce. What will be the issue of this unequal struggle? How can it be imagined that the whole power of Rome, brought to bear on a single man, will not succeed in crushing him? Luther sees this. Feeling the weight of the terrible hand under which he is placed, he gives up the hope of ever returning to Wittemberg, revisiting his dear Philip, and again finding himself in the midst of the generous youths into whose hearts he loved so much to shed the seeds of life. He sees excommunication hanging over his head, and has no doubt that it must shortly fall upon him.[568] These prospects afflict his soul, but do not overwhelm it. His confidence in G.o.d is not shaken. G.o.d may break the instrument which he has been pleased till now to employ, but the truth will be maintained. Whatever happens, Luther must defend it to the last. He accordingly, begins to prepare the protestation which he is to present to the legate. It appears that he devoted to it part of the 13th October.

[568] Ibid. p.185.

CHAP. VIII.

Third Appearance--Treasury of Indulgences--Faith--Humble Request--Legate's Reply--Luther's Reply--Legate's Rage--Luther Retires--First Defection.

On Friday the 14th October, Luther returned to the cardinal, accompanied by the counsellors of the Elector. The Italians pressed around him as usual, and were present at the conference in great numbers. Luther advanced, and presented his protestation to the legate. The cardinal's people looked with astonishment at a writing which, in their eyes, was so audacious. The following is the doctor of Wittemberg's declaration to their master:[569]--

[569] Luth Op. (L.) xvii, p. 187.

"You attack me on two points. First, you oppose to me the Const.i.tution of Pope Clement VI, in which it is said, that the treasury of indulgences is the merit of Jesus Christ and the saints; whereas I deny this in my theses.

"Panormita.n.u.s, (Luther thus designates Ives, author of the famous collection of ecclesiastical law, ent.i.tled _Panormia_, and Bishop of Chartres at the end of the eleventh century,) Panormita.n.u.s declares, in his First Book, that in regard to holy faith, not only a General Council, but every believer is superior to the pope, if he produces declarations of Scripture, and better arguments than the pope.[570]

[570] "Ostendit in materia fidei, non modo generale concilium esse super papam, sed etiam quemlibet fidelium, si melioribus nitatur auctoritate et ratione quam papa." (Luth. Op. Lat. p. 209.) He shows that, in matter of faith, not only a general council is above the pope, but also any one of the faithful whatever, if he leans on better authority and reason than the pope.

"The voice of our Lord Jesus Christ rises far above all the voices of men, whatever be the names they bear.

"What gives me the greatest pain and uneasiness is, that this Const.i.tution contains doctrines quite opposed to the truth. It declares that the merits of the saints is a treasure, while all Scripture testifies that G.o.d recompenses far more richly than we deserve. The prophet exclaims, 'Lord, enter not into judgment with thy servant; for in thy sight can no living man be justified.'[571] 'Woe to men, however honourable and laudable their life may be,' says St.

Augustine, 'were judgment pa.s.sed upon it without mercy.'[572]

[571] Psalm cxliii, 2.

[572] Confes. ix.

"Hence the saints are not saved by their merits, but only by the mercy of G.o.d, as I have declared. I maintain this, and adhere firmly to it.

The words of holy Scripture, which declare that the saints have not enough of merit, must take precedence of the words of men, who affirm that they have too much; for the pope is not above, but beneath the word of G.o.d."

Luther does not stop here, but shows that if indulgences cannot be the merit of saints, no more are they the merit of Christ. He observes, that indulgences are barren and without fruit, since they have no other effect than to exempt men from doing good works, such as prayers and alms. "No," exclaims he, "the merit of Christ is not a treasure of indulgences, which exempts from well-doing; but a treasure of grace, which gives life. The merit of Christ is applied to believers without indulgences, without keys, by the Holy Spirit only, and not by the pope. If any one has a better founded opinion than mine," adds he, in concluding this first point, "let him show it, and then I will retract."

"I have affirmed," says he, in coming to the second article, "that no man can be justified before G.o.d unless it be by faith, and hence that it is necessary for man to believe with full a.s.surance that he has obtained grace. To doubt of this grace is to reject it. The righteousness and life of the righteous is his faith."[573]

[573] "Just.i.tia justi et vita ejus, est fides ejus." (Luth. Op. Lat.

i, p. 211.)