34 VISIT TO WITTEMBERG. he proved unanswerably that the heresy was at Paris and Rome, and the catholic truth at Wittemberg. 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. At length he arrived at Wittemberg without being recognised, and stopped at Amsdorff's house. Immediately all his friends were secretly called together; † and Melancthon among the first, who had so often said, "I would rather die than lose him." 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, § offered up a prayer,— returned thanks to God,—and then with brief delay returned to the Wartburg. CHAPTER VI. Fresh Reforms-Gabriel Zwilling on the Mass-The University-Melancthon's Propositions-The Elector-Monastic Institutions attacked -Emancipation of the Monks-Disturbances-Chapter of the Augustine Monks-Carlstadt and the Mass-First Celebration of the Lord's Supper-Importance of the Mass in the Romish System. The work of the Reforma- LUTHER'S joy was well founded. tion then made a great stride. van, had led the assault; 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 constitu * Per viam vexatus rumore vario de nostrorum quorundam importunitate. L. Epp. ii 109. + Liess in der Stille seine Freunde fodern. L. Opp. xviii. 238. Quo si mihi carendum est, mortem fortius tulero. Corp. Ref. i. 453, 455. § Omnia vehementer placent quæ video et audio. L. Epp. ii. 109. FRESH REFORMS-GABRIEL ZWILLING. 35 tion 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 illustrious, God selected feeble and obscure men to begin the Reformation which that renowned doctor had prepared. "Jesus Christ," said the preacher, "instituted 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 mass alone. Let one, two, or three officiate, and let the others receive the Lord's sacrament under both kinds."* This is what Friar Gabriel required, and this daring • 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. 86 THE PRIOR-THE UNIVERSITY. language was listened to approvingly by the other brethren, and particularly by those who came from the Low Countries. 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 masses?" Thus the monks, the soldiers of the hierarchy, emancipated by the Word, boldly took part against Rome. 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 mass was to oppose the Gospel of God. 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 God 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. 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 mass. The elector's court was troubled. Frederick in surprise sent his chancellor Pontanus to Wittemberg with orders to reduce the monks to obedience, by putting them, if necessary, on bread and water; 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,§ or at least to wait a * Der meiste Theil jener Parthei Niederländer seyn. Corp. Ref. i. 476. Sed et ego amplius non faciam missam privatam in æternum. L. Epp. ii. 36. Wollen die Mönche nicht Mess halten, sie werden's bald in der Küchen und Keller empfinden. Corp. Ref. i. 461. § Mit dem Mess halten keine Neuerung machen. Ibid. MELANCTHON'S PROPOSITION. 37 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. 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. 66 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 mass, 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. "But here is the difference, namely, that the symbols invented by men simply remind us of what they signify; while the signs given us by God, not only remind us of the things themselves, but assure our hearts of the will of God. * Signa ab hominibus reperta admonent tantum ; signa a Deo tradita, "As the sight of a cross does not justify, so the mass does not justify. "As the sight of a cross is not a sacrifice either for our sins or for the sins of others, so the mass is not a sacrifice. "There is but one sacrifice, but one satisfaction,-Jesus Christ. Besides him, there is none. "Let such bishops as do not oppose the impiety of the mass be accursed." Thus spoke the pious and gentle Philip. The elector was amazed. He had desired to reduce some young friars, and now the whole university, Melancthon himself, rose in their defence. To wait seemed to him in all things the surest means of success. He did not like sudden reforms, and desired that every opinion should make its way without obstruction. "Time alone," thought he, "clears up all things and brings them to maturity." And yet in spite of him the Reformation was advancing with hasty steps, and threatened to carry everything along with it. Frederick made every exertion to arrest its progress. His authority, the influence of his character, the reasons that appeared to him the most convincing, were all set in operation. "Do not be too hasty," said he to the theologians; your number is too small to carry such a reform. If it is based upon the Gospel, others will discover it also, and you will put an end to abuses with the aid of the whole Church. Talk, debate, preach on these matters as much as you like, but keep up the ancient usages." Such was the battle fought on the subject of the mass. The monks had bravely led the assault; the theologians, undecided for a moment, had soon come to their support. The prince and his ministers alone defended the place. It has been asserted that the Reformation was accomplished by the power and authority of the elector; but far from that, the assailants shrunk back at the sound of his voice, and the mass was saved for a few days. The heat of the attack had been already directed against another point. Friar Gabriel still continued his heart-stir præterquam quod admonent, certificant etiam cor de voluntate De Corp. Ref. i. 478. |