ancients, and that, laying aside the inadequate and absurd works that had hitherto been in use, men should study geograjohy in Hippocrates, philosophy in Ovid, and natural history in Pliny.
" But he went a step further, and it was the step of a giant, and must necessarily have led to the discovery of a new world of greater importance to the interests of humanity than that which Columbus had recently added to the old.
Erasmus, following out his principle, required that men should no longer study theology in Scotus and Aquinas, but go and learn it in the writings of the fathers of the church, and above all, in the New Testament.
He showed that they must not even rest contented with the Vulgate, which swarmed with errors ; and he rendered an incalculable service to truth by pubHsliing his critical edition of the Greek text of the New Testament—a text as little known in tho,
West as if it had never existed.
" This work appeared at Basle in 1516, one year before the Reformation.
"Erasmus thus did for the New Testament what Keuchlin had done for the Old.
Thenceforward divines were enabled to read the word of God in the original languages, and at a later period,-to recognize the purity of the reformed doctrines.
' It is my desire,' wrote Erasmus on the publication of his Greek text of the New Testament, ' to lead back that cold disputer of words styled theology to its real fountain.
Would to God that this THE LIFE AND TIMES work may bear as mucli fruit to Cliristianity as it has cost me toil and application.' "*
The strength of Erasmus lay in the acuteness of his judgment; this rendered him equally great as a moralist and as a wit.
His learning, though varied and extensive, was not more than he found the means of employing in his bold and sarcastic discussions; and he enjoys the reputation of having been the first to display, in clear, intelligible characters, the essential difference between an established religion and its established representatives.f
He had neither the courage nor the desire to play the reformer.
Luther, who knew him well, wrote, " Erasmus is very capable of exposing error, but he knows not how to teach the truth."
Erasmus was always ready to acknowledge his timidity.
" If the corrupted morals of Rome call for a prompt and vigorous remedy," he wrote, "that is no business of mine, nor of those who are like me.
Let others aspire to martyrdom I do not think myself worthy of such an honor.
I fear that if any disturbance should arise, I should imitate Peter in his fall."| When the dreaded disturbance did arise, the cowardly and sneering scholar did indeed " imitate
Peter in his fall," turned his back upon that glorious light which he had himself assisted to kindle, I., chap. YIU., passiJJi. t Stebbing's History of the Eeformation, Yol. t Ego me non arbitror hoc honoi-e digniim, etc. Ev. Epp. I. , 653. and hastening to Eome, hid his candle under the pontifical bushel.
"I am reading Erasmus," said Luther on one occasion, "but he daily loses credit with me.
I like to see him rebuke with so much firmness and learning the grovelling ignorance of the priests and monks, but I fear that he does not render much service to the doctrine of Jesus Christ.
What is of man is dearer to him than what is of God.
We are living in dangerous times.
A man is not a good and judicious Christian because he understands Greek and Hebrew.
Jerome, who knew five languages, is inferior to Augustine, who knew but one, although Erasmus thinks the contrary.
" I very carefully conceal my opinions concerning Erasmus, through fear of giving advantage to his enemies.
Perha^as the Lord will give him understanding in good time."t It is said that Erasmus, who was in the Netherlands when he first read the theses of the nascent chief of the Eeformatiou, admired and applauded them.
Indeed he well might approve these tenets of the Wittemberg doctor, for they scarcely exceeded many of his own writings in pith and directness of assault upon the Eoman ecclesiasticism.
"I am not surprised," said the sage of Rotterdam to the elector Frederick, when that prince once asked his opinion of his monk's theses—" I am not at all surprised that they have made so much noise, for he has committed two unpardonable sins: he
* L. Epp. to Spalatiii, THE LIFE AND TIMES has attacked the pope's tiara and the monks' belHes."* But while Erasmus was spending his strength and wasting his rhetoric in petty skirmishes with the extreme outposts of the Koman hosts—while the timid scholar ijlayed at war with wooden swords and mimic guns, carefully restraining the martial ardor of his adherents when he detected any disposition on their part to merge their mock combat into a real one, by repeating his favorite maxim,
" A disadvantageous peace is better than the most righteous war"t—the bold Saxon monk, careless of his reputation, putting safety and comfort behind his back, marched on step by step to his terrific conflict with the Roman see.
* Miiller's Deuiw., IV., 256. f "Malo liiinc qiialisqiialis est renim lmmauan^m statum, qnam novas excitari tuimiltus," be said on another occasion.
Luthee's controversial acumen and evangelical knowledge were more perfectly developed and shone more luminously as his controversy with Prierias, and Eck advanced.
At Erankfort-on-the-Oder there had been recently established by the scholastic party a university which represented the ethical systems of Aquinas and Aristotle, as that of Wittemberg did the theology of the Conrad Wimpina, an ancient rival of Mellerstadt, was the most distinguished professor of its faculty.
We have already seen that it was at Frankfort that Tetzel had received Luther's theses.^ Feehug his inabiUty to cope singly with the formidable
Wittemberg doctor, he called Wimpina, who was noted for his eloquence and dialectic skill,t to his assistance.
Having thus enlisted the Frankfort university, and collected several hundred monks to give splendor to the ceremony, he repaired with his recruits to the chapel of his order, and reading there to a crowded auditory two lists of ante-theses, one on the doctrine of indulgences, the other on the authority of the pope, w^hich had been drawn up by the crafty x)en of Wimpina, announced his readiBee Luther's account of the indulgence controversy. t Dn Pin, Maimbourg, Seckendorf.
THE LIFE AND TIMES ness to maintain all liis propositions in public disputation.
After reading a number of extravagant theses in defence of liis indulgences, the Dominican broker in tlie salvation of souls adroitly changed the whole ground of the controversy by taking shelter under the shadow of the pontifical throne, and assuming to be the special champion of the outraged dignity of the pope.
On this point he read these propositions, among others of a similar purport " AVe should teach Christians that the pope, by the greatness of his power, is above the whole universal church and superior to the councils, and that we should obey imphcitly all his decrees,
" We should teach Christians that the pope alone has the right of deciding in all matters of Christian faith ; that he alone, and no one besides him, has power to interpret the meaning of ScrijDture according to his own views, and to approve or condemn all the words or Avritings of other men.
" We should teach Christians that the judgment of the pope cannot err in matters concerning the Christian faith, or which are necessary to the salvation of the human race.
" We should teach Christians that in matters of faith we should rely and repose more on the pope's sentiments as made known by his decisions, than on the opinions of all the learned which are derived merely fi'om Scripture.
" Wo should teach Christians that those who injure tlie honor or dignity of tlie pope are guilty of high treason, and deserve to be accursed.
Christians that there are many things which the church regards as indisputable articles of universal truth, although they are not to be found in the canon of the Bible or in the writings of the ancient doctors."
After reading several other theses aimed at those who should protect the teachers of contrary doctrines, and at those who should circulate, read, and endorse the heretical v\Titings, Tetzel paused, and glancing brazenly over his audience, seemed to challenge contradiction.
It came most unexpectedly, and from a surprising source.
A boy of twenty named John Knipstrow, Avdio had read and admired Luther's theses, indignant at the wanton falsehood of the astonishing theses to which he had just listened, and surprised at the silence of the university theologians, stood forth and attacked Tetzel's dogmas with remarkable vigor and skill.
He speedily drove the great indulgence-monger from the arena, and also inflicted a sad defeat upon Wimpina himself, who had hastened to the defence of his imperilled propositions.*
Chagrined at this double rout, Wimpina declared the dispiitation over, and conferring a doctorate upon Tetzel for his share in this glorious verbal combat, hurried into the market-place, and placing
THE LIFE AND TIMES those theses of the Saxon monk which he could not answer in a pile, had recourse to the ultima ratio of Kome and of the inquisition—to fire.*
In the meantime, Luther—who felt that he had done his duty in exposing the chicaneries of the indulgence traffickers, was exceedingly disposed to take no further steps in the matter, and had indeed gone so far as to write to the Bishop of Brandonberg, who had urged him not to disturb the peace of Christendom, " I will obey implicitl}^ ; I had rather so than perform miracles, even had I the gift of performing miracles"t—-found his pacific resolutions shaken by the insults which Tetzel had thus publicly showered upon himself and his cause.
Shortly after hearing of the proceediugs at Frankfort, he wrote his good friend Spalatin " I have more difficult}^ to refrain from despising my adversaries, and in sinning in this way against Jesus Christ, than I should have in conquering them.
" They are so ignorant of human and divine tilings, that it is disgraceful to have to fight them ; and yet it is their ver}^ ignorance which gives them their inconceivable arrogance and their brazen face.":|:
A little later he wrote again : " Be not surprised, Oh Spalatin, that I am so grossly insulted.
I listen to their abuse with joy.
If they did not curse me, I could not be so firmly assured that the cause I have undertaken is that of God liimself."§ "I know," lie said on another occasion, "that from the very beginning of the world the word of God has been of such a nature that whoever desires to publish it to the world has been compelled, like the apostles, to abandon all things, and to expect dqath.
If it were not so, it would not be the word of The word of God was purchased hy death, proclaimed by death, preserved by death, and by death must it be preserved and published."*
There was one thing which gave Luther much anxiety all through these initial days, and that was a fear lest his actions might involve his dear prince the elector in trouble, and indeed launch all Europe into bloody collision.
" I tremble," he wrote, " I shudder at the idea that I may be an occasion of discord between mighty princes. "f He knew the potency and the explosive power of ideas.
It was with an idea that Leonidas had beaten back the surging Persian host at the pass of It was with an idea that Rienzi had revolutionized mediajval Home, lighted once more the old classic torches, whose glimmer so affrighted barbarism that it rushed to the "eternal city" and extinguished the new blaze.
It was with an idea that Ab^lard had smitten the theology of the Komau see.
It was with an idea that Huss had braved ihe lurid fire of Constance, leaving his ashes as a sacred legacy to liberty and truth. t "Inter tantos pi-incipes dissidii origo esse, valde horreo et timeo.
The most superficial acquaintance witli history then was sufficient to convince Luther of the vast force of ideas, and bid him pause ere he uttered what might be stereotyped into false practice.
For with the Saxon reformer, belief and action went hand in hand.
Erasmus wrote, but he contented himself with writing.
He neither intended nor wished to inaugurate a better o'egime than the one whose vices he satirized.
So Plato taught in the groves of the academy ; nobody cared what he taught.
Socrates went out into the streets of Athens, struck the altars of the pagan gods, proved their hollowness, set the example of active opposition, and they forced him to drink the fatal hemlock.
But Luther ere long saw his duty clearly through the misty doubts which seem to have beset him after the publication of his theses
; and indeed his adversaries would not permit the storm to blow over.
Tetzel, after his auto da fe at Frankfort, had commissioned a monk from Halle to carry his propositions into Saxony with all haste, in his egotism believing that his extravagant ravings would prove a sufficient antidote to those of the Wittemberg doctor.
The lackey monk in due time arrived at Wittemberg, but his reception was not at all to his liking.
The exasperated students of the Wittemberg university, u]ion being informed of his arrival, mobbed him, seized his copies of the theses, some eight hundred in number, and then, unknown to the authorities, ecclesiastical, civil, and academic, of the staid old town, posted up this notice
" Whoever wishes to attend the funeral of Tetzel's theses should come to the market-place at six o'clock.
Wail, ye mourners, wail.""
As the bell in the tower of the town-hall struck six, the students marched in solemn procession to the market-place, imitating the pompous parade of Tetzel's recruits at Frankfort.
They found upon their arrival dense masses of sympathizing burghers ah'eady congregated at the rendezvous, who prepared to help them hold high carnival.
All being ready, the Frankfort theses were placed in the flames amid the cheers and derisive laughter of the self-constituted inquisitors.
After their destruction the crowd dispersed quietly, and the market-place resumed its customary sombre aspect.!
We have abeady seen that Luther was grieved at these proceedings,:]: the report of which spread rapidly throughout Germany.
His feelings concerning this academical execution are still further exhibited by two letters written shortly afterwards.
The first was to his old preceptor at Erfurth, Jodocus : "I am surprised," he said, "that you should have believed that I allowed Tetzel's
* Tan Brandt's History of the Eefoi-mation. t Van Brandt, D'Aubigne.
Luther's account of the indulgence troubles.
THE LIFE AND TIMES theses to be burned.
Do jou think I have so taken leave of my senses ?
But what could I do ?
I stop the mouths of the whole world?
Well, let them say, hear, and believe whatever they hke concerning me.
I shall work so long as God gives me strength, and with his strength I shall fear nothing."'^^ This is what he wrote to Lange
" T^^lat will come of it I know not, except that the peril in which I am involved becomes greater on this very account."t
But the wrath w^hich w^as to fall uj^on him was for the present held in abej'ance, and allowed to accumulate.
Sylvester Mazzohni of Prierias, v>'hom Luther in his writings terms Sylvestro Prierio, an upstart jiedant, made envious by the fame acquired by Wimpina and others of Luther's ojDpouents, determined to discharge his scholastic artillery against the intrenchments of the Saxon monk.
The trophies of Miltiades would not let him sleep.
Accordingly a polemical pamphlet speedily appeared in the form of a dialogue, in which Luther and himself were the speakers, and in which the mushroom savant, after totallj^ misrepresenting the opinions of the Wittemberg professor, wasted his strength in knocking down his man of straw.
This work of the Eoman licenser teems with scurillity.
Indeed it is a mosaic of vile epithets and ominous threats.
"If it is in tlie nature of clogs to bite," lie wrote, "I fear that you had a clog for your father."* As showing how little Prierias understood the grounds of Luther's objections to the indulgences, take this sentence
"My dear Luther, if you were to receive from our lord the pope a good bishopric and a plenary indulgence for repairing your church, you would sing in a softer strain, and you would extol the indulgences you are now disparaging ;" and after penning this sentence, the lazy censor very likely leaned back in his luxurious easy-chair, gazed admiringly about his sumptuous apartment, thought how fine a thing it was to be a placeman and to be in favor at the court, muttered, "The lines have fallen unto us in pleasant places," smoothed his ruffles, and dozed off to sleep.
Is it to be wondered at that Prierias and his fellows gi'owlecl and showed their teeth at the slightest sign of any commotion which might have a tendency to interrupt the dolce far niente of their lives ?
But the idea of such a pigmy's running up and down the sides of Martin Luther, and attempting to measure him with his little papal j-ardstick, is sufficiently ridiculous.
Is it surprising that Luther wrote, "I have more difficulty to refrain from despising my adversaries, than I should have in conquering them ?"
There was one passage in the dialogue which * "Si mordere canum est propriuru, vereoi' ue tibi pater canis facrit."
Sylv. Prierio's Dialogue, etc.
THE LIFE AND TIMES was significant, and -wliich smelt strongly of fire "The Roman church, the apes of whose spiritual and temporal i)ower is in the pope, may constrain by the secular arm those who, having once received the faith, afterwards go astray.
It is not bound to employ reason to combat and vanquish rebels."* Luther was inclined to treat this pamphlet with that silent contempt which intrinsically it deserved.
But his friends, fearful that his silence might be construed into inability to answer this Eoman censor, who was also prior-general of the Dominicans, at length persuaded him to respond to it.
Shutting himself up in his cell, he prepared his triumphant answer in the incredibly short sj^ace of two days.f "This combat between the Augustinian of Wittemberg and the Dominican of Eome," says D'Aubign6,
" was waged on the very question that is the principle of the Bcformation, namely, ' What is the sole infallible authority for Christians ?'
"Here is a sjaiopsis of the system of the Roman church, as set forth b}^ Prierias "The letter of the written word is dead without the spirit of interpretation, which alone reveals its hidden meaning.
"Now this spirit is not given to every Christian, but to the church, that is, to the priests.
It is great presumption to say, that He who promised the church to be with her always, even to the end of the world, could have abandoned her to the power
*> Prierio's Dialogue.