THE call for Luther exactly answered to the stirrings of his own spirit. Yes, he would leave the Wartburg, and go to Wittenberg. On March 3 he quitted the castle, and in his knight's dress he started on his journey.
At Jena he was compelled to take shelter from a thunder-storm. He stayed at the Black Bear. In the public room he was sitting reading when two young men entered and sat down by the door. They were Swiss students who had studied at Basle, and were now on their way to Wittenberg. Luther invited them to his table and offered them a glass of beer. By their accent he detected that they were Swiss, and he asked them from what canton they came. "St. Gall," said they: "could you tell us where Dr. Luther is now?" "I know for certain," said Luther, "that he is not at Wittenberg ... .If you will be advised by me apply yourselves to the Greek and Hebrew, that you may understand the Holy Scriptures." He then asked them about Erasmus. The students thought it very strange that a knight should ask them about Erasmus, and tell them to study Greek and Hebrew. Luther asked them what was thought of Luther in Switzerland. Some extolled him, and some declared him a heretic.
The knight's cordiality put the students at their ease, and they greatly desired to know what book he had been reading. On shutting it, one ventured to take it up and look at it, when to his surprise he found it was a Hebrew Psalter. He said he would give his little finger to understand that language. "You certainly will have your wish," said the knight, "if you will take the pains to acquire it.”
The name of Kessler was now called. This was one of these young men. The landlord told him that the knight was Luther himself. He hastened back and told his companion. But he thought he must have said Hutten. Just at that time two more travelers stopped at the hotel and entered the room. One of them laid a book on the table. "What book may that be?" asked the knight. "It is a commentary on the Gospels and Epistles by Dr. Luther," said the travelers; "it has only just appeared." "I shall get it shortly," said the knight.
Dinner being announced, the Swiss students drew back, but Luther invited them, saying he would pay the score. During the meal they were all struck by the remarks made by the knight.
One of the travelers declared that he would give ten florins for an opportunity to meet with and converse with Luther, little thinking that he it was who was before them.
They all parted company, and Luther went his way. He tarried next at Borne, and from thence he wrote to the Elector Frederick informing him of his return to Wittenberg. When the students reached their destination they discovered that the knight of the Black Bear was the veritable Luther. He recognized them and introduced them to the professors.
Luther was glad to see his friends, but was deeply pained at the state of things. "Luther is back" was soon spread abroad, "and is to preach to-morrow." The morrow came and the church was crowded in the extreme. All were anxious to hear Luther on the state of affairs.
He proceeded carefully with his discourse, saying how anxious we ought to be lest we needlessly offend any. But he came to the points at issue. "The mass is a bad thing." You say it must be abolished. Quite so, but let it be done in the right way. "Our first aim must be to win the heart; and to this end we must preach the gospel.”
He preached again five times in the week, going over the various subjects of the destruction of images, the Lord's supper in both kinds, the abolition of the mass, &c., pointing out that right things must be done in a right way. He laid great emphasis on the solemnity of the Lord's Supper, and warned those who ought not to have partaken of it, but who had done so.
This was a new work for Luther. Previously he had to arouse his hearers to energy and activity; now he had to quiet and calm the troubled waters of unholy zeal and fanaticism. The results were very beneficial. Gabriel Didymus, who had been one of the most violent, confessed he had been deceived. Carlstadt submitted for the sake of peace, but he was not convinced. He thought in reality that Luther was now stopping rather than helping on the work.
The leaders of the prophets were all away from Wittenberg while this went on. But Stubner, one of the prophets, returned, gathered his followers around him and prepared to combat the question with Luther. Luther did not care to meet them, but he consented to do so. Stubner made a statement that he proposed to restore the church and reform the world. "Of all you have been saying," replied Luther gravely, "there is nothing that I see to be based on scripture." The meeting became then very stormy, and angry expressions passed. It ended with no good result, and that very day the prophets left Wittenberg.
Comparative peace being restored, at least at Wittenberg, Luther with the aid of Melanchthon, devoted himself to finishing the translation of the New Testament. It was in a forward state, but needed revision. The printers were soon set to work, and on the 21st of September the New Testament was published in the German language.
The importance of this work cannot be overestimated. Every simple Christian in Germany could now read the word of God for himself, and could judge what doctrines and practices were of God, and what were not. The edition of three thousand copies was soon sold, and another followed in December. It has been estimated that by the year 1533 more than fifty editions had been printed. Nothing could be a greater proof of how the word of God was needed and appreciated.
The friends of the pope were greatly alarmed. The King of England (Henry VIII) wrote to the Elector Frederick denouncing the work. Some of the princes issued orders for every copy to be delivered up to the magistrates, and it is said that in some places they were publicly burnt.
Only think what a system of religion that must be which can thrive only when the word of God is hidden! And yet in many ways we see the spread of that same system—Popery—in our own highly favored land. Through the mercy of God the word of God is free here; but when the papal system cannot take away the Bible, it lays claim to possessing the exclusive power of interpreting it to the people.
As soon as the New Testament was published, Luther proceeded with translating the Old. People were so anxious to obtain it that he had to publish it in parts as he could get it finished.
Though Duke George had prohibited the sale in his states, yet thousands of copies of the New Testament were in circulation therein. The papal party saw that they could not stop the spread of the scriptures; people would have them, therefore they brought out one of their own. It is said to have been the same as Luther's, but altered here and there.
Melanchthon took an active part in the Reformation and published a treatise on doctrine, called Loci Communes, "Common places." This book Luther greatly commended, and it became a sort of standard as to the doctrines taught by the Reformers.
About this time King Henry VIII of England wrote a book against Luther, and in defense of the seven sacraments. He despised Luther and was severe in his language. Doubtless the age in which he wrote partly accounts for this, but could anything justify his calling Luther an "infernal wolf," "a venomous serpent," "a limb of the devil," &c.? The King sent his book to the pope, with the message that he was also ready to attack the adherents of Luther with the sword as well as with the pen. The pope was gratified with such attention, and he conferred upon Henry the title of "DEFENDER OF THE FAITH," which the kings and queens of England have maintained to this day, and which explains the letters F. D. or FID. DEF. found on our money.
The book was well received. Various editions were printed and many thousands were sold. The friends of Rome were in great joy that one so noble had so well taken up their cause.
Luther read the book, and felt irritated at the style in which he had been treated, as well as grieved that the truth should be attacked. He must answer it. He was exhorted not to answer, or to do it gently. Scripture—his own favorite book—said, “The servant of the Lord must not strive, but be gentle." (2 Tim. 2:2424And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, (2 Timothy 2:24).) Luther heeded it not. He was violent in the extreme as to Henry himself, but he manfully defended the truth that had been attacked.
The court attendants of Henry were greatly incensed when the reply was received in England, and Thomas More proceeded to answer Luther. He was even more insulting than Henry had been.
Henry now wrote to both the Elector Frederick and the Dukes of Saxony against Luther, exhorting them to extinguish "the cursed sect of Luther. Shed no blood if it can be avoided; but if this heretical doctrine lasts, shed it without hesitation, in order that this abominable sect may disappear from under the heaven." Alas! that such advice should have gone from these shores against God's servant.
Frederick and his brother replied to Henry that they were in expectation of matters being settled by a future General Council. In the meantime, by the spread of the scriptures and other books and by preaching, the truth was rapidly spreading over Germany.
In December 1521 Pope Leo X had died suddenly, and Cardinal Tortosa, an old man, but "whom everybody regarded as a saint" had been chosen as his successor, under the title of Adrian VI. He lived in a very simple manner, and gave much to the poor. He admitted that a reform was needed in the church, but advocated its being done little by little.
In 1522 the Diet met at Nuremberg, when there was a great outcry for the death of Luther. But there was again the counter cry—The abuses in the church; when will you rectify the abuses? And a demand again arose for a General Council.
The pope was indignant at this, and his friends dreaded the voice of the people being heard in a General Council. The pope wrote a very angry letter to the Elector Frederick, and took up the dangerous ground that the priests should be obeyed although their conduct was bad, quoting the passage of scripture, "Whatsoever they bid you observe, that observe and do, but do not after their works," overlooking the fact that in this passage the scribes and Pharisees were in question, and what they said was the law as given by God; but the priests now ordered that which was not in scripture at all, indeed contrary to it.
We give the last part of the pope's letter. "In the name of the Almighty God and our Savior Jesus Christ, of whom I am vicegerent on earth, I warn that thou wilt be judged in this world and be cast into the lake of everlasting fire in that which is to come. Repent and be converted. Both swords are impending over thine head—the sword of the empire and that of the papal authority." Notice the audacity and profanity of the pope calling himself "Christ's vicegerent on earth," a title which all the popes assumed, no matter how wicked they might be.
The Elector Frederick was thus threatened by the pope and the Emperor, from whom he also had received a most insulting letter. Frederick sent to consult the leaders of the Reformation. Though he greatly desired peace, he thought he might yet have to draw his sword in defense of the gospel, forgetting the passage that "all they that take the sword shall perish with the sword." (Matt. 26:5252Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. (Matthew 26:52).)
The Reformers wisely advised the Elector not to think of fighting. Still Luther was greatly moved. "The sword of civil war," said he, "is impending over kings. They are bent on destroying Luther; but Luther is bent on saving them; Christ lives and reigns, and I shall reign with Him.”